Black Panther Rhytological Analysis

Ta- Nehisi creates pathos by also using his personal life to allow the readers to feel his past experiences. Also, the tone of the letters and the fact that is is indeed written for his son informs the audience about his concern for his son and his future. Coates challenges our understanding of America, “white America.” Coates embraces the fact that white supremacy is indeed in full effect and that we, as a black society are not aware or the fact, nor are we coming together to find a solution. As he quotes, “if we don't move soon, we are all going to die,” he speaks too the black society, rich and poor. Those with power and without, with knowledge and ignorance, if the black community does not come together we will continue to fail to the system and continue to lose lives. One example he uses for this is the system of police brutality. For many years police brutality has been in effect, where a white police officer approaches an

“Between the World and Me”, by Ta-Nehisi Coates, is a letter written to his son about what it means to be black and how tough it is to be a part of this race in the United States of America. In this book, Coates talks about his life in the black community, starting from childhood memories all the way to present day. Coates also tries sends a message, which is that his son should not lower his guard and be completely confident about who he is, instead he should be afraid about what the world is capable of doing to a black man. In this work, Coates disagrees on what it means to be black or white in America.

“But I don’t want comfort. I want God, I want poetry, I want real danger, I want freedom, I want goodness. I want sin.” “In fact,” said Mustapha Mond, “you’re claiming the right to be unhappy.” “All right then,” said the Savage defiantly, “I’m claiming the right to be unhappy,” This significant quote from Brave New World had moved innumerable readers’ heart, so do I. Exaggeration? No. It’s the satire to the false meaning of the universal happiness, and it’s this quote which made me had rethink what do I really want and the way of living I want to choose. Because the deep influence and rumination brought by the book, I would like to say

Time and time again, the Black Panther must represent his nation in front of the entire globe. Because of this, everyone has knowledge of the Black Panther a.k.a T’Challa. Black Panther’s respect for his people is shown particularly when Wakanda was invited to a very important panel that would be aired in front of the world. This panel would include the likes of Reed Richards, Tony Stark, Steve Rogers, and many more “Big Name” heroes. Panther brought along two colleagues from Wakanda to sit with him on the panel – Okoye and Nareema. When the panel intensified, it was the Black Panther turn to offer up some resolutions. During this moment, Okoye and Nareema suggested some of their thoughts to T’Challa and the rest of the panel. Even though Stark and company tried to downplay their suggestions, their King stepped up for them, allowing their points to be heard worldwide. “No you may not Mr. Stark, my companions will be heard!” Because of T’Challa’s respect, he enabled Okoye and Nareema to cultivate a sensible solution, which was eventually used to help prevent an oncoming conflict.

One of the most prominent components of the text is that the black body is constantly under threat. Coats argues that “the question of how one should live within a black body… is the question of life.” He shows how racism works through the control and exploitation of black bodies and the delicateness of black bodies that results within a racist society. Coats writes that racism is a natural experience. Throughout American history, black men and women were chained, beaten, labored, and killed. Now, they experience police brutality and nonsensical shootings. Arrested for trying to get into their own homes and shot because they look suspicious or their hood is up. Shot because they inhabit a black body. It is the subtle ways in which a black body must conduct itself in public. Violence is consistent in an America that is still divided by race.

In the wake of slavery, the black body is constantly under attack. The hold co-exists within the wake of slavery. According to Christina Sharpe, college professor, author of In the Wake on Blackness and Being, (2016) “The wake; a state of wakefulness and a state of consciousness” (pg. 5). Being in the wake of slavery means one still faces the negative effects it and is aware of the negative affects it has on the black community. The hold co-exists in the wake of slavery and the black body is inhibited by this hold. Sharpe defines the hold as, “A large space in the lower part of a aircraft in which cargo is stowed (of a ship or aircraft); keep or detain (someone)” (p. 68). In the hold, the black body has been introduced, taught, ingrained and continues this idea of the language of violence. Through the actual hold of the ship during the Middle Passage, to the perception of blacks which also holds the black body, and to the engrained idea of the “masculine black body” which keeps queer black bodies in their own hold. In this paper, I will examine the intersectionality of blackness and queerness which is being held in the wake of slavery.

Yet, the Black Panthers use of social services and community programs, served a dual purpose. “The survival programs provided more than just relief; they also offered a vision of a more just society based on the values of self-determination, cooperation, and social and economic equality” (Kirby). The Panthers’ belief in a socialist revolution was equally tied to these values upheld by their very own

Ta-Nehisi Coates writes the book Between the World and Me , originally a letter to his son about struggles and reality of being a black boy in America. Though Coates wrote this letter to his son, us too like him needed to grasp the depth and cost of losing our black body in country that was built to destroy it. Coates writes, “ Here is what I would like for you to know: In America, it is traditional to destroy the black body--it is heritage.” The most powerful message encountered in the Coates work Between the World and Me is the concept he narrows in on, which is losing our black body to the systems in which America created to destroy our bodies. Coates writes, “And you know, if you did not before, that the police departments of your country have been endowed with authority to destroy your body.” He describes it as if even in our innocence and humanity, we can still lose our body due to overreactions, misunderstandings, and immature policy of the country we live in. Coates questions himself with the pursuit of how to live in his black body knowing it could be destroyed at any moment. As he narrows in on this question, he realizes that it is unanswerable, but also rewards him with constant interrogation and girded him against the fear of living without his body. He says, “How do I live free in this black body? [...] The question is unanswerable, which is not to say futile.

Through his work, “Of Our Spiritual Strivings,” W.E.B. Dubois takes the reader on a journey through the typical black man’s eyes. He creates a new meaning of the African American man as he shares personal experiences and stories of the past alike. He plays upon the heart strings of every reader, no matter the race, with his literary knowledge of words, use of pathos, and stories of his past experience to pull in emotional ties to his work. The application of dualism allows the reader, who is most commonly white men, to choose a side to sympathize with, for Dubois gives the sense of double consciousness as the African and the American throughout his entire work.

In a book-length letter titled “Between the World and Me”, Ta-Nehisi Coates writes to his son about his personal experiences as a black man in America, a country built on the oppression of black people. Coates discusses race and police brutality in the lives of African Americans and how it constantly defeats us while some put in efforts to pursue the “American Dream”. Coates goal is to provide his son with advice based on his life at Howard and as he grows up. He does a great job at explaining to his son what it means to be African American man in this time period.

With the recent increase in a greater diversity of characters in media, people have become more tolerant towards differences in other cultures. One such character is Black Panther. In most popular sources of media, people of color are not given the role of the main character; rather, they are supporting characters who are often overlooked by the leading white characters. The scarcity of people of color in media has resulted in many children of color not having a role model to revere who shares their same culture and experiences regarding their race. Black Panther is the first black superhero in mainstream American comics (Johnson). Created in July 1966 during the civil rights movements Black Panther has always been a very progressive character in the superhero genre. The time at which Black Panther was created contributes greatly to the attributes he depicts in the comics and movies. Black Panther’s persistence in completing his task reflects the tenacity shown by protestors during the civil rights movement. In many instances, the struggles which Black Panther undergoes are very similar to the hardships that African Americans faced during the civil rights movements. Black Panther teaches children about the injustices that they may face due to the color of their skin, in a medium that is appropriate for younger generations. The Black Panther franchise also shows children of color that their race should not limit them from achieving success.

In this way, Saar was able to call attention to the gun and rifle that rest on the nanny-maid, further adding to her position of power, defiance, and authority. Lastly, the affixation of a postcard with the horrified baby is Saar’s attempt in implementing humor in this work. By appropriating stereotypes, Saar essentially critiques the caricatures of the black population that is depicted by mass media in order to highlight the comic or grotesque effect created by stereotypes. The placement of this postcard inside such a powerful figure suggests that the nanny-maid is ready to combat these negative stereotypes of subservience and belittlement as the two guns nestle her sides. This sense of liberation is carried out throughout the work, as seen with the black fist that is mounted on top of this post card, which is a direct reference to the Black Panther Movement. The use of guns was encouraged because it was a mode of self-defense against the rampant discrimination and violence that was so characteristic of the time period.

Spirituality, interconnectedness, and collectivism all contribute to this role of self-knowledge. Self-knowledge is achieved when one is aware of their privilege, limitations, and rights. They are aware of society’s perspective of their identity and how they can achieve an identity outside of the one that they are given. Overall, through the achievement of spirituality, interconnectedness, collectivism, and self-knowledge, one can ultimately achieve self-determination. “Who am I? Am I who I say I am? Am I all I ought to be?” One can only answer yes to these questions if they can say they have achieved all values of African

Conceived in eras of uncertainty and strife, many people weave through the contradictions and inner struggles within communities, while also indulging themselves in the broad concept of redefining themselves just to feel accepted by the society around them. In “Homo religiosus” Karen Armstrong brings out the materialized definition of an “individual” through concepts such as religion, activities like yoga, the artistic features of caves, and most importantly the image of Brahma. The detailed notions placed on each concept yields the reassuring meaning that religion symbolically is a safe harbor, in which individuals can feel comforted and relieved. However the question that always comes up is if an individual is willing to exclude themselves from the harsh realities of society. As the essay progresses, Armstrong 's usage of words such as kenosis—emptying—, junzi—maturity—, and anatta—dethrone—broadens the idea on how an individual’s illusion of an identity can be renewed and reached (14,17). However with the brutish imagery that is brought up throughout the essay a sense of isolation and hopelessness, making for a mood of muted panic and dread questions the truth behind the meaning of a “being”. Yet in the end the idea that there is a world outside the circles of human existence, gets the individual going as they search for something worth living for.

This feeling of rage is manifested from the experience of an overabundance of racism blacks face in their everyday lives. She defends the idea that rage, when correctly directed, can be a starting point for good. It can be a promoter for change. This essay is based on her experience aboard an airline with a close friend and the injustice treatment they receive based on the color of their skin. Her friend had been publicly attacked and accused of taking a first class seat that wasn’t assigned to her, although she was actually sitting in the correct seat. In her essay she states a compelling point, “…I feel that the vast majority of black folks who are subjected daily to forms of racial harassment have accepted this as one of the social conditions of our life in white supremacist patriarchy that we cannot change. This acceptance is a form of complicity.” (hooks, pg 10). She speaks on the complicity of blacks facing oppression and inequality. Killing rage is the creation of fierce anger blacks are felt after repeated instances of everyday racism. It is in this rage that healing can be fueled through love and strength. The incentive for a positive change can also be found through this powerful rage. bell hooks offers an intriguing response to this inequality, she believes that it is necessary to have rage to resist and not be complicit. She states that black activists that want progressive change need to