4.30.2009

Everyday Grandeur: Remembering Artist Ernie Barnes



Left of Black

Everyday Grandeur: Remembering Artist Ernie Barnes

by Mark Anthony Neal


Though his name was rarely uttered in conversations of fine art and few in academic circles had more than a passing interest in his body of work, when Ernie Barnes died this past Monday, his art was arguably some of the most recognizable among African-Americans. Most known for his 1971 painting “Sugar Shack” and for his striking treatments of African-American athleticism, Barnes will be most remembered for bringing grandeur to the everyday lives of African-Americans.


Born in Durham, NC in 1938, Barnes first began to paint as a refuge from childhood peers who teased him about his boyish heft. Ironically by his teenage years Barnes became interested in fitness, so much so, that he received more than twenty scholarship offers to play college football. He chose to play for North Carolina Central, an HBCU, and though he didn’t graduate, he went on to play professionally in the now defunct American Football League (AFL). It was Barnes’s connections with professional football that led to his career as a full-time painter, initially as the “official” artist for the AFL before the merger with the National Football League (NFL). Later Barnes found support from then New York Jets owner Sonny Werblin, who paid Barnes a $15,000 salary to develop his skills and helped organize Barnes’s first major gallery show in New York City.


Barnes’s biggest break occurred, when television producer Norman Lear decided to feature the artist’s work in his series Good Times (ghosting the art of eldest son JJ, who was a painter on the series). “Sugar Shack” was featured in the series’ closing credits, a painting that highlights blacks in a local dance hall. The same painting was used as the cover art for Marvin Gaye’s 1976 recording I Want You, the album in some ways serving as a logical soundtrack for “Sugar Shack.” The painting not only reflected the beauty of African Vernacular culture, it was accessible enough to be enjoyed by the very folk who derived the most pleasure from that culture.


According to Duke University Art Historian Richard J. Powell, “Ernie was arguably a pioneer in the mass-marketing of his highly stylized paintings of African American life and leisure. As early as the early 1970s (when many artists turned up their noses at the idea of transforming their art works into posters or notecards), he sold beautiful, high-quality reproductions of his paintings that ordinary folks could afford.” By the end of the 1970s Charlton Heston, Harry Belafonte, Ethel Kennedy, Sammy Davis, Jr., Flip Wilson and Bert Reynolds were among those with Barnes originals in their collection while there was nary a black student dorm room that didn’t have a copy of Gaye’s I Want You cover adorning their walls.


Barnes’s signature pieces featured African-American subjects with elongated limbs—a metaphor perhaps for reaching beyond the limits of possibility. For Powell, author of the new book Cutting a Figure: Fashioning Black Portraiture (University of Chicago Press), Barnes’s figures were “so intentionally sensuous and impossibly elongated, very much like Marvin Gaye's vocals on the classic album.” Barnes gained more recognition in 1984, when he was chosen as the official artist of the 1984 Olympics in Los Angeles, despite being originally overlooked until former teammate and then New York congressman Jack Kemp brought Barnes’s work to the attention of Olympic officials. It was a fitting apex to Barnes career, as the artist told People Weekly at the time that, “without athletics…I don’t think my work would have the guts and fluidity that it does.”


Art historian Powell notes that Barnes “took the idea of being a ‘popular artist’ to an aesthetic apogee,” adding that “folks never grow weary of his beautiful and outrageous athletes, dancers, and other African American men, women, and children.” Indeed Barnes art resonated even for the hip-hop generation; When Camp Lo released their nostalgia laced 1997 recording Uptown Saturday Night (which features the classic “Luchini aka This is It”), the cover art paid homage to Barnes’s “Sugar Shack.”


***


Mark Anthony Neal is the author of several books and is currently completing Looking for Leroy: (Il)Legible Black Masculinities for New York University Press.



4.24.2009

Adopting (White) While Black


from NewsWeek

Raising Katie
What adopting a white girl taught a black family about race in the Obama era
Tony Dokoupil
Newsweek Web Exclusive

Several pairs of eyes follow the girl as she pedals around the playground in an affluent suburb of Baltimore. But it isn't the redheaded fourth grader who seems to have moms and dads of the jungle gym nervous on this recent Saturday morning. It's the African-American man—six feet tall, bearded and wearing a gray hooded sweatshirt—watching the girl's every move. Approaching from behind, he grabs the back of her bicycle seat as she wobbles to a stop. "Nice riding," he says, as the fair-skinned girl turns to him, beaming. "Thanks, Daddy," she replies. The onlookers are clearly flummoxed.

As a black father and adopted white daughter, Mark Riding and Katie O'Dea-Smith are a sight at best surprising, and at worst so perplexing that people feel compelled to respond. Like the time at a Pocono Mountains flea market when Riding scolded Katie, attracting so many sharp glares that he and his wife, Terri, 37, and also African-American, thought "we might be lynched." And the time when well-intentioned shoppers followed Mark and Katie out of the mall to make sure she wasn't being kidnapped. Or when would-be heroes come up to Katie in the cereal aisle and ask, "Are you OK?"—even though Terri is standing right there.

Is it racism? The Ridings tend to think so, and it's hard to blame them. To shadow them for a day, as I recently did, is to feel the unease, notice the negative attention and realize that the same note of fear isn't in the air when they attend to their two biological children, who are 2 and 5 years old. It's fashionable to say that the election of Barack Obama has brought the dawn of a post-racial America. In the past few months alone, The Atlantic Monthly has declared "the end of white America," The Washington Post has profiled the National Association for the Advancement of Colored People's struggle for relevance in a changing world, and National Public Radio has led discussions questioning the necessity of the annual Black History Month. Perhaps not surprising, most white and black Americans no longer cite racism as a major social problem, according to recent polls.

But the Ridings' experience runs counter to these popular notions of harmony. And adoption between races is particularly fraught. So-called transracial adoptions have surged since 1994, when the Multiethnic Placement Act reversed decades of outright racial matching by banning discrimination against adoptive families on the basis of race. But the growth has been all one-sided. The number of white families adopting outside their race is growing and is now in the thousands, while cases like Katie's—of a black family adopting a nonblack child—remain frozen at near zero.

Read the Full Essay @

Bakari Kitwana's UNDERGROUND CURRENT: Walter Kimbrough Discusses HBCU Grads In New Administration


from NewsOne.com


Walter Kimbrough, the 41 year-old president of Philander Smith College, speaks with Bakari Kitwana about the current state of Historically Black College and Universities. “HBCUs will be irrelevant without a revolution of leadership,” says Kimbrough, who shares success stories from his own experience as president for the last four years. Kimbrough’s strategies at Philander Smith have resulted in increased enrollment as other HBCUs have suffered a recent decline. For Kimbrough, who’s regularly on Facebook communicating with students and who hosts the popular hip-hop lecture series on his campus, “Bless the Mic,” direct, personal contact is the key. Dr. Kimbrough also speaks here about his forthcoming book, which continues his research into Black Greek letter organizations-observing that when it comes to the new Black leadership in the Obama administration: “it’s devoid both of HBCU graduates and members of Black fraternities and sororities.” He insists that this a historical shift, and “a wake up call,” for these nearly century-old Black institutions.

Walter Kimbrough is president of Philander Smith College, a leading researcher on Black Greek letter organizations, and the author of Black Greek 101.

HISTORIES & HUMANITIES AT HISTORICALLY BLACK COLLEGES & UNIVERSITIES: A Symposium



HISTORIES & HUMANITIES AT HISTORICALLY BLACK COLLEGES & UNIVERSITIES
Embracing the Legacy of John Hope Franklin

Friday, May 1, 2009, 9:30 AM - 5:00 PM
Room 240, John Hope Franklin Center

Presented with the John Hope Franklin Research Center for African and African American History and Culture - made possible by major support from the Andrew W. Mellon Foundation

To mark the end of the inaugural year of the FHI’s HBCU Faculty Fellowship Program - and inspired by the vision and legacy of John Hope Franklin - this one-day symposium and workshop will bring together faculty, students, and administrators from Duke and local area HBCUs to explore ways of creating institutional collaborations around the arts and the humanities, and across older historical divisions in the region and beyond.

Program Schedule

9:00 – 9:30 AM
Registration & Coffee

9:30 – 9:40 AM
Welcome

Srinivas Aravamudan, Director, Franklin Humanities Institute

9:40 - 11:00 AM
Keynote Address: John Hope Franklin, HBCUs, and the Arts and Humanities in Transition

Darlene Clark Hine, Board of Trustees Professor of History & African American Studies, Northwestern University

11:30 AM – 1:00 PM
Panel: Cooperation, Cooptation, and Transformation in the Post-Civil Rights Academy

Moderator: Jelani Favors, Assistant Professor of History, Morgan State University & 2008-09 FHI Mellon HBCU Faculty Fellow
Rhonda Jones, Assistant Professor of History, North Carolina Central University
Mark Anthony Neal, Professor of African & African American Studies, Duke University
Rosalyn Terborg-Penn, University Emerita Professor, Morgan State University
Respondent: Sylvia Jacobs, Professor of History, North Carolina Central University

1:00 – 2:00 PM - Lunch Break

2:00 – 3:30 PM
Roundtable: Black Intellectual Traditions and the Idea of the Humanities

Dana Williams, Associate Professor of African American Literature, Howard University & 2008-09 FHI Mellon HBCU Faculty Fellow
Greg Carr, Associate Professor of Afro-American Studies, Howard University
Respondent: Lee Baker, Dean of Academic Affairs of Trinity College & Associate Professor of Cultural Anthropology, Duke University

4:00 – 5:00 PM
The New From Slavery to Freedom and the Legacy of John Hope Franklin

Evelyn Brooks Higginbotham, Victor S. Thomas Professor of History & African and African American Studies, Harvard University

Exhibits On View

Tell Me Again: A Concise Retrospective
Experimental Art Space, Franklin Center

Fatimah Tuggar, multimedia artist & 2008-09 FHI Mellon HBCU Faculty Fellow

Editions of From Slavery to Freedom from the John Hope Franklin Research Center
Outside Room 240, Franklin Center

* Please e-mail fhi@duke.edu by Monday, April 27 to register - registration is free, but please note that space is limited

4.21.2009

Melissa Harris Lacewell on "The Handshake"


from The Nation

Obama Handshake and the Politics of Civility
by Melissa Harris Lacewell

Why is it that Barack Obama's handshakes create such a stir?

The Obamas fist pump congratulation after the North Carolina primary win sent Barack's candidacy into a bit of a racial tailspin, raising the specter of a secret terrorist plot apparently masterminded by dap-giving black folks and urban youth of all races. Now the genuinely pleasant greeting between President Obama and Venezuelan President Hugo Chavez has some in the GOP concerned about the security of America's state secrets. Newt Gingrich seems to believe that the Obama-Chavez handshake signals to all the world that U.S. foreign policy now condones human rights violation, drug trafficking, and illegal border crossing.

I'm not completely sure how this transference of policy authority occurs through skin-on-skin contact between world leaders, but we might need to get some vaccine research going right away. Afterall, President Obama shook hands with Senator John McCain at least a half dozen times last year. Does this mean that Obama has also authorized a Republican domestic, policy agenda? (shudder)

Those who are alarmed about President Obama's easy, casual camaraderie with Chavez misunderstand the role of civility in public life. Barack Obama is, if nothing else, a civil and gracious political leader. In all honesty, he is a little too civil for my taste. I am cut from the sarcastic, snarky, blogger cloth. I hold grudges and prefer to punish my political foes with biting commentary whenever possible. Barack Obama appoints his adversaries to cabinet positions and asks those he disagrees with to pray at his inauguration. It is a core element of who he is. Even in Obama's pre-presidential book, The Audacity of Hope, he displays his brand of polite restraint. He condemns racism, but doesn't name racists. He blames conservative policies for creating our national mess, but doesn't attack conservatives. You don't have to like it, but that handshake was authentic Obama.

Read the Full Essay @

Black Rock From the Sun


from The Root.com

Hip-hop has run out of ideas. And if you need proof, consider that Lil Wayne's doing a rock album.

Rock is Black Music, Too
by Rob Fields

Know what the problem is with black folks? No imagination.

Sounds crazy, I know, but consider black music. Every significant moment in America's history has been accompanied by its own soundtrack. And black musicians have often written the music and the lyrics. But what's our soundtrack now?

The music industry has imposed the same low expectations on black artists and black life that politicians and pundits have imposed on black folks with respect to education, business and simply managing our daily lives. And we've let it happen.

The blues and jazz gave meaning to our lives in the 20th century, and it still enjoys a fringe following. But it doesn't fit this new age. R&B is formulaic and predictable. And hip-hop? In its commercial form-the stuff that hammers us from radio and video outlets-has painted itself and its fans into a corner, boxed in on all sides by what Brown professor Tricia Rose calls the pimp-gangsta-ho triumvirate.

Essentially, we've let a small group of hip-hop "artists" of limited experiences, education and vision set our cultural agenda. In this age of expanded possibilities, it is time to broaden our musical influences. Hip-hop is out of ideas. If you need convincing, consider this: The best-selling rapper of 2008-Lil Wayne-is doing a rock album. Yes, a rock album. It's time to give black rock another look. From artists as diverse as TV on the Radio, Shingai Shoniwa of The Noisettes, Gnarls Barkley, Santigold and The Family Stand, to performers at the recent South by Southwest Music Festival like Ben Harper, Whole Wheat Bread, BLK JKS, Janelle Monae and Ebony Bones, black rockers take to heart the idea that our imagination and creativity are boundless.

Read the Full Article @

4.20.2009

Left of Black: Bullying and the Crisis of Masculinity



Left of Black:
Bullying and the Crisis of Masculinity
by Mark Anthony Neal

The recent suicide death of Carl Joseph Walker-Hoover raises troubling questions about the incidence of bullying in our schools and other places where children interact. Earlier this month Walker-Hoover, an 11-year-old African-American boy from Springfield, MA, took his own life, in response to the bullying he endured everyday at school. According to reports, Walker-Hoover was repeatedly taunted for “being gay.” That Walker-Hoover, who was not queer identified, was the target of homophobic vitriol speaks volumes about the challenges faced in society that has yet to fully interrogate how we raise and socialize our boys.

Thanks to best-selling books Queen Bees and Wannabees: Helping Your Daughter Survive Cliques, Gossip, Boyfriends, and Other Realities of Adolescence (the inspiration for the film Mean Girls) and the emergence of YouTube, parents and schools are hypersensitive to the incidence of bullying in the lives children and the sophisticated ways that children deploy technology in such activities. But bullying, now as always, is symptomatic of our inability as a society to deal adequately with difference—sexual, racial, religious, ethnic, gendered, etc.—in meaningful ways.

While children usually understand about the consequences of bullying their peers—the ways they will be punished, for example—there’s still a continued skittishness within schools to actually deal with the reality of difference. This is particularly the case with discussions of sexual orientation, where some feel that focusing on sexual preference encourages behavior that far too many still view as “deviant” behavior. That the term “gay” has become an umbrella term for all things “uncool” in the lives of American children and teenagers, speaks to how dismissive we are of homophobia in our society.

Bullying of course takes many forms, but anyone who has spent any amount of time in the company of boys is well aware of how terms like “punk,” “faggot,” "bitch-ass" and “pussy” are part of the normative discourse of American boyhood. Even those boys, who are not necessarily invested in bullying, find themselves employing such terms as a form of protection, lest they also be targeted (as was the case when I was a boy). Unfortunately such behavior has long been relegated to the status of “boys being boys,” even as it articulates a troubling misogyny among other things. When such bullying escalates to the level of violence, as a society we are happy to enact punitive responses to the offenders without ever interrogating the root cause of the behavior.

Often lost in these responses is that this particular form of bullying is evidence of a general crisis of masculinity in our society, where boys and men, are all too often uncomfortable in the skins that they inhabit. While there is evidence that the behavior of some childhood bullies portends adult behavior tethered to more complex emotional and mental issues, there also little denying that many boys engage in bullying behavior against other boys, because they have been socialized to believe that’s what “real” boys and “real” men do. Bullying, particularly that which targets other male peers as “less than masculine,” helps masks anxieties about what real boyhood/manhood is supposed to be. Indeed such anxiety and apprehension about masculinity was so palpable in the life of Carl Joseph Walker-Hoover that he chose to take his life rather than deal with the daily reminders that somehow he didn’t play to type.

While Walker-Hoover’s tragic death brings necessary attention to the consequences of bullying in our society, the bullying will continue unless we allow our boys and men to be comfortable with who they are, rather than performing some idea of what real maleness is supposed to be.

***

Mark Anthony Neal is the author of several books including the recent New Black Man.

4.19.2009

The Reggaeton Reader


from Duke University Press

Reggaeton
Raquel Z. Rivera, Wayne Marshall, and Deborah Pacini Hernandez
With a foreword by Juan Flores
392 pages (February 2009)
36 illustrations

A hybrid of reggae and rap, reggaeton is a music with Spanish-language lyrics and Caribbean aesthetics that has taken Latin America, the United States, and the world by storm. Superstars—including Daddy Yankee, Don Omar, and Ivy Queen—garner international attention, while aspiring performers use digital technologies to create and circulate their own tracks. Reggaeton brings together critical assessments of this wildly popular genre. Journalists, scholars, and artists delve into reggaeton’s local roots and its transnational dissemination; they parse the genre’s aesthetics, particularly in relation to those of hip-hop; and they explore the debates about race, nation, gender, and sexuality generated by the music and its associated cultural practices, from dance to fashion.

The collection opens with an in-depth exploration of the social and sonic currents that coalesced into reggaeton in Puerto Rico during the 1990s. Contributors consider reggaeton in relation to that island, Panama, Jamaica, and New York; Cuban society, Miami’s hip-hop scene, and Dominican identity; and other genres including reggae en español, underground, and dancehall reggae. The reggaeton artist Tego CalderĂ³n provides a powerful indictment of racism in Latin America, while the hip-hop artist Welmo Romero Joseph discusses the development of reggaeton in Puerto Rico and his refusal to embrace the upstart genre. The collection features interviews with the DJ/rapper El General and the reggae performer Renato, as well as a translation of “Chamaco’s Corner,” the poem that served as the introduction to Daddy Yankee’s debut album. Among the volume’s striking images are photographs from Miguel Luciano’s series Pure Plantainum, a meditation on identity politics in the bling-bling era, and photos taken by the reggaeton videographer Kacho LĂ³pez during the making of the documentary Bling’d: Blood, Diamonds, and Hip-Hop.

Contributors. Geoff Baker, Tego CalderĂ³n, Carolina Caycedo, Jose Davila, Jan Fairley, Juan Flores, Gallego (JosĂ© RaĂºl GonzĂ¡lez), FĂ©lix JimĂ©nez, Kacho LĂ³pez, Miguel Luciano, Wayne Marshall, Frances NegrĂ³n-Muntaner, Alfredo Nieves Moreno, Ifeoma C. K. Nwankwo, Deborah Pacini Hernandez, Raquel Z. Rivera, Welmo Romero Joseph, Christoph Twickel, Alexandra T. Vazquez

***

“It’s about time academia dared to include reggaeton. This might mean that we’re finally understanding that all of us are los de atrĂ¡s (the ones behind): our country, Puerto Rico, and the whole Caribbean. I hope people support this book so it can be translated into Spanish, and kids in Puerto Rico and Latin America can read it. Because we Caribbean people, even if we don’t want to, even if we don’t like it, even if it hurts, we come from behind, . . . and there’s a value to that. There’s a beauty to being los de atrĂ¡s.”
Residente, frontman of the Grammy and Latin Grammy award-winning duo Calle 13

“This anthology opens a chapter in hip-hop history that brings it all back home, back to our transnational Afro-Spanish-speaking countries and diasporas and ’hoods where young people are going through their hip-hop ecstasies and traumas, but in their own language, and in their own unique and hitherto-unknown style.”
Juan Flores, author of From Bomba to Hip-Hop: Puerto Rican Culture and Latino Identity, from the foreword to Reggaeton

“The kinetic contributions in Reggaeton melt false borders—ones wrapped like straitjackets around peoples, knowledges, and cultures—and move the crowd. More than an exciting, exhaustive treatment of this vital musical culture, this anthology is a fine blueprint for engaged cultural scholarship right now.”
Jeff Chang, author of Can’t Stop Won’t Stop: A History of the Hip-Hop Generation

“I cannot overstate how critically important this volume is. It captures the synergies of a musical and cultural movement that few have seriously grappled with, even as the sounds and styles of reggaeton have dominated the air space of so many urban locales.”
Mark Anthony Neal, author of Soul Babies: Black Popular Culture and the Post-Soul Aesthetic

***

Raquel Z. Rivera is a Researcher at the Center for Puerto Rican Studies at Hunter College, City University of New York. She is the author of New York Ricans from the Hip Hop Zone and many articles for magazines and newspapers including Vibe, Urban Latino, El Diario/La Prensa, El Nuevo DĂ­a, and Claridad. She blogs at reggaetonica.blogspot.com.

Wayne Marshall is the Florence Levy Kay Fellow in Ethnomusicology at Brandeis University. He blogs at wayneandwax.com, from which a post on reggaeton was selected for the Da Capo Best Music Writing 2006 anthology.

Deborah Pacini Hernandez is Associate Professor of Anthropology at Tufts University. The author of Bachata: A Social History of a Dominican Popular Music and a co-editor of Rockin’ Las Americas: The Global Politics of Rock in Latin/o America, she has written many articles on Spanish Caribbean and U.S. Latino popular music.

Juan Flores is Professor of Social and Cultural Analysis at New York University. His books include The Diaspora Strikes Back: Caribbean Latino Tales of Learning and Turning and From Bomba to Hip-Hop: Puerto Rican Culture and Latino Identity.

Stimulating the Arts


from The Nation

The Creativity Stimulus
By Jeff Chang
April 15, 2009

On inauguration day, Tom Brokaw was moved to compare Barack Obama's election to Czechoslovakia's 1989 Velvet Revolution. At the eye of each storm, of course, was an icon who merged the political and the aesthetic--VĂ¡clav Havel, the rock-star poet and prophet, and Barack Obama, the post-soul master of his own story. Both struck down eras of monocultural repression with their pens.

Artists played a largely unheralded role in Obama's victory. But they had been tugging the national unconscious forward for decades, from the multiculturalist avant-gardes of the 1970s and '80s to the hip-hop rebels of the '90s and 2000s, plying a fearless, sometimes even unruly kind of polyculturalism. By the final months of the election season, these artists had secured Obama as the waking image of change.

Every moment of major social change requires a collective leap of imagination. Political transformation must be accompanied not just by spontaneous and organized expressions of unrest and risk but by an explosion of mass creativity. Little wonder that two of the most maligned jobs during the forty years after Richard Nixon's 1968 election sealed the backlash of the "silent majority" were community organizer and artist.

Obama was both. So why haven't community organizers and artists been offered a greater role in the national recovery?

During the transition, arts advocates floated some big ideas--including the creation of an arts corps to bring young artists into underfunded schools, the expansion of unemployment support and job retraining to people working in creative industries and the appointment of a senior-level "arts czar" in the administration. But in practice, they faced the wreckage left by a nearly three-decade culture war.

In January they lobbied for $50 million for the NEA in the stimulus package and prevailed over Republican opposition. The one-time allocation will preserve more than 14,000 jobs, allow for new stimulus grants and leverage hundreds of millions more in private support for the arts. Two million Americans list "artist" as their primary occupation. Nearly 6 million workers are employed in the nonprofit arts-and-culture complex. In the words of the NEA's Patrice Walker Powell, the stimulus vote finally "dignified [them] as part of the American workforce."

Read the Full Essay HERE

***

Jeff Chang, a 2008 USA Ford Fellow in Literature, is the author of Can't Stop Won't Stop: A History of the Hip-Hop Generation. He is at work on Who We Be: The Colorization of America, on the cultural implications of the new American majority

4.18.2009

9th Wonder making Beats for Nas?

4.15.2009

Black, Male & Feminist? A Mini-Conference



Black, Male and Feminist? A Mini-Conference

Tuesday April 21, 2009
Duke University
The Ernestine Friedl Building, Room 225
5pm


Roundtable Discussion: The Labors of Black Male Feminist Analysis

Kinohi Nishikawa (Duke, Literature)
Otis Tilson’s Shame and the “Crisis” of Black Masculinity:
Queering Iceberg Slim’s Mama Black Widow

Armond R. Towns (UNC, Communications)
From G’s to Gents:
Questioning Black Male Progressivism on Reality Television

Wallace C. Baxter III (Duke, Divinity)
Liberation Through Self-Actualization:
A Black Preacher’s Salvific Pedagogical Responsibilities

Andrew Belton (UNC, English)
Kanye’s Closet, Kristeva’s ‘Catastrophic’, and the Cons(truction)umption of a Twenty-First Century Hip-Hop Fashionisto

Kelvin Clark (Duke, MALS)
The Effectiveness of the Black Male Feminist Critique

Respondents:

Kaneasha Shackelford (Duke, Dvinity)
Chantel Liggett (Duke, Women’s Studies)

***

Keynote Address:

David Ikard, Assistant Professor of English
Florida State University

Author, Breaking the Silence: Toward a Black Male Feminist Criticism (LSU Press)

She Had It Coming: Rethinking the "Good Black Man" Paradigm

Though our library shelves now abound with texts, commercial and academic, that investigate the social pitfalls of hyper-black masculinity and strong black womanhood, we have yet to adequately interrogate the "Good Black Man Paradigm" upon which many of our loftiest visions of a better world rest. To riff on Toni Morrison's Playing in Dark, I want to make this culturally celebrated version of black manhood "strange" by making visible our continued preoccupation with black race/gender authenticity. That is to say, I want to make more obvious the disjuncture between our political ideals and our lived experience. Teasing out the conflation of good black manhood with dominating/beating women in Tyler Perry's highly touted movie, The Family that Preys, I will make the case that the "good black man" discourse is, in many ways, as ideologically lethal to black communal health as the hypermasculine thug discourse that most of us vehemently repudiate.



Sponsored by the Department of African & African-American Studies

What If Michelle Obama Was White?


from The Loop

What If Michelle Obama Were White?
by Crystal P. Smith

Barack Obama won the presidency by a landslide. The answer was clear — yes, America was ready for a black president. But how much different would things have been if Michelle Obama were white?

The family of a presidential hopeful, and his wife in particular, become a very important factor in whether a president will be elected. Voters tend to go for the total package and appearances matter. It's been proven that Americans usually pick the more handsome, taller candidate with the most attractive family. President Obama is no exception, which is why he and his family have garnered so much attention.

But what if Michelle Obama were white and, along with the idea of a black president, we had needed to accept an interracial union?

Read the Full Essay @

4.07.2009

Bakari Kitwana on John Hope Franklin


photo by DAWOUD BEY

from The Huffington Post

Did John Hope Franklin Want $100 Trillion For Blacks?
by Bakari Kitwana

Dr. John Hope Franklin, the wildly accomplished historian who documented Blacks’ place in the great American story, firmly believed in reparations — the idea that the descendants of slaves in the United States should be compensated for the centuries of free labor that enriched slaveowners and their descendants and the American empire. It is a fact overlooked by the recent flurry of mainstream media coverage commemorating his life work. (He died at the age of 94 late last month.) But it is no small detail.

Consider his response in 2007 to state legislators in North Carolina and Virginia who balked at apologies for slavery introduced by their peers. For him a mere verbal apology wasn’t enough.

Read the Fully Essay HERE

Does Hip-Hop Hate Women? Chatting Up Chrianna and Youth Culture


from NewsOne.com

PODCAST: Experts Rap About Chrianna & Youth Culture

As the world waits for Chris Brown to appear in court today to be arraigned on two felony charges connected to the dating violence incident with R & B singer Rihanna, NewsOne.com sat down with a handful of journalists, scholars and activist who have had their finger on the pulse of hip-hop generation’s gender wars for much of the last decade: Tracy Sharpley-Whiting (author, Pimps Up, Hos Down and director of Black Studies at Vanderbilt University), Joan Morgan (author of When Chickenheads Come Home to Roost), and Newsone’s own senior editor Bakari Kitwana (Underground Current and director of Rap Sessions). This was moderated by Mark Anthony Neal (Left of Black and author of New Blackman).

The debate got heated on all sides as the group challenged young fans and the mainstream media and prepared for the Does Hip-Hop Hate Women? townhall meeting this Thursday April 9 at Connecticut College.

Listen Here

4.05.2009

Why RUN D.M.C. Mattered



Originally Published at PopMatters.com (2002). Note that Run-DMC was not the first group to be inducted to the Rock Hall. The Hall did the right thing and made Grandmaster Flash and the Furious Five the first rap act inducted.

Remembering the Kings of Rock
by Mark Anthony Neal

The memory is still quite vivid—I was the last one in the prom night limo, traveling across Queen Blvd. en route to the bridge (Throggs Neck) that was going to return me to my home in the Boogie-down. It was about 7am, my prom Shortie had been home in Brooklyn for at least a half-hour and we were dropping this Queens cat off (there were three couples in the limo) when I first heard the staccato opening and the words that would change the pop world: “two years ago a friend of mine / Asked me to say some MC rhymes / So I said this rhyme I’m about to say / The rhyme was deaf and it went this way.” It was 1983, I was 17, the radio station was the black-owned WBLS and the voice belonged to Joseph Simmons a.k.a. Run. When Run and his partner “DMC in the place to be” who went to “St. John University” dropped their two-sided 12-inch “It’s Like That/ Sucker M.C.’s” in March of 1983 they were the “new-school” of hip-hop. They jettisoned the stylistic excesses of Grand Master Flash and the Furious Five, Afrika Bambatta and the Soul Sonic Force and their artistic god-father Kurtis Blow and replaced them with the streamlined black fedora, colored Lee jeans, dukey gold-chains and unlaced shell-top Adidas that became their signature look for a decade.

For many folks, Run-DMC didn’t become a relevant pop act until they made their move to MTV, first with the video for “King of Rock” (1985) and then their crossover, star-making collaboration with Aerosmith on a remake of “Walk This Way.” It was in the brilliant video for “King of Rock” that the trio of Run, DMC, and hip-hop’s most visible DJ ever, Jam Master Jay, mocked the conservative undertones of Rock and Roll tradition, taking shots at Elvis (yes, please a little less conversation), Michael Jackson (who later sought them out to help validate him in the ‘hood) and The Beatles (though Chuck D would one up them on “Fight the Power” and Little Richard is still carrying the blood stained banner). Seventeen years after the release of “King of Rock” it is an accepted fact the group will become the first hip-hop act indicted in the Rock Hall, when they are eligible for induction in 2008. “King of Rock” helped Run-DMC transcend the ‘hood (truth be told the group’s hometown of Hollis, Queens was at worst lower middle-class) for the same reason Marley crossed over the decade before: the guitars, in this case courtesy of Eddie Martinez. At the behest of Rick Rubin, then the partner of Run’s brotha and current “race man” Russell, the group began to incorporate guitar riffs the year before (also courtesy of Martinez) on “Rock Box” which was the lead single from their first full-length disc Run-DMC (1984). In a world where most of the dominant hip-hop artists, like Kurtis Blow ("these are the breaks") and even Melle Mel still flowed mellifluously to upbeat party grooves, Run-DMC was “hard-core,” influencing contemporaries like Schoolly D and Just-Ice and first generation “new school” acts including Boogie Down Productions (KRS-One and Scott La Rock).

The collabo with Aerosmith on “Walk This Way” (which—along with the drug counseling—helped resurrect Aerosmith’s career) was really a no-brainer. The song had long been part of the hip-hop DJ canon, back when hip-hop was still plugged into lampposts in the hood (on the street the song was referred to as “Toys in the Attic” in reference to the 1975 album that the original version appeared on), but it was also the culmination of a concerted effort by the group’s management Rush Productions (or “Race Man, Inc.") to cross the group (and hip-hop) over to mainstream audiences with their featured roles in the fictional Russell Simmons biopic Krush Groove, their historic appearance at Live Aid (Run-DMC was among the few black acts at the concert which also featured Sade and the Teddy Pendergrass’s first post-accident stage appearance alongside Ashford and Simpson) and “Christmas in Hollis” (which samples Clarence Carter’s classic “Back Door Santa"), their contribution to the very first Very Special Christmas. With the success of Run-DMC’s third full-length disc Raising Hell (1986) and singles like “Walk This Way,” “It’s Tricky” (which slurred the buzz riff from The Knack’s “My Sharona"), and the damn-near insipid “You Be Illin’,” the group became a white frat-boy favorite and laid the early foundations of hip-hop’s mass appeal and Russell Simmons’s burgeoning urban style empire.

Most folks forget that “Walk This Way” wasn’t the first single from Raising Hell but rather the two-sided classic “My Adidas/Peter Piper” which the group recorded, no doubt, in response to already circulating charges that the group had sold out. “Peter Piper”—which samples the legendary “breaking bells” break (courtesy of Bob James “Take Me to the Mardis Gras)—took the group back to their (and hip-hop’s) humble beginnings at a time when hip-hop was all too concerned about being watered-down for mainstream consumption, a fact that was later realized with the success of (MC) Hammer and DJ Jazzy Jeff & the Fresh Prince (who’s that?). “My Adidas” also responded to those “sell out” charges by celebrating quintessential mid-’80s B-boy style and cementing hip-hop’s relationship with the fashion industry by offering up the menacing black male bodies that hip-hop had largely been associated with as living mannequins for everybody from Bally (see Slick Rick’s “Ladi Dadi"), Gucci (Schoolly D: “looking at my Gucci it’s about that time") and of course Tommy Hilnigger (I mean Hilfiger). Run-DMC was so cognizant of how they were perceived in the ‘hood that they circulated the live “Here We Go” ("DMC and DJ Run, dum, diddy dum, diddy dum, dum, dum") to black radio in early 1985 to remind folks that they were hip-hop hard-core personified (I didn’t realize at the time that they were referencing the children’s classic Hands, Fingers, Thumbs until I read the book to my two-year-old daughter 15 years later).

By the time the group released the soundtrack-recording to the ill-fated film Tougher Than Leather in 1988, the group was all but dead to hard-core hip-hop fans (at this point still firmly located in the ‘hood, which is not the case anymore), though they still brought the hard-core style with the underrated (and in my mind brilliant) “Beats to the Rhyme.” By 1988 the first generation of the “new school” was firmly entrench as the genre was dominated by PE, KRS-One, Eric B and Rakim, NWA, LL Cool J (who had to answer to the ghetto hard-core himself after Walking Like a Panther) and upstarts like Big Daddy Kane, De La Soul and EPMD. 1988 also marked the beginning of hip-hop’s tenuous dance with black radio and R&B with folks like Rakim recording cameos for the likes of Jody Watley ("Friends") and the emergence of Teddy Riley’s signature New Jack Swing sound, which incorporated soft-core hip-hop rhythms with old-school Soul harmonies and created the first generation of hip-hop/R&B hybrids like Keith Sweat, Bobby Brown, Heavy D and the Boys, Guy and later Blackstreet (while killing the careers of Kane and Kool Moe Dee who inexplicably thought is was in their best interests to have Riley produce tracks for them). Though the Kings of Rock had moderate commercial success with the god-awful “Mary, Mary” (from Tougher Than Leather) their follow-up recording, Back From Hell (1990) (which included “The Ave.” the group’s first attempt at “social commentary” since Raising Hell‘s “Proud to be Black” and the early classics “It’s Like That” and “Hard Times") met with indifference, though it was arguably their strongest material since King of Rock.

When Run-DMC dropped Down with the King in 1993, they had finally accepted that they were hip-hop’s elder statesmen (along with Melle Mel, Grandmaster Flash, the Cold Crush Crew, Bambatta, Grand Wizard Theodore, and of course Kool Herc) and willingly gave up the reins to the hip-hop status quo. The single “Down with the King” was the group’s best single (in my humble opinion) since “King of Rock.” Produced by Pete Rock, who was in classic form at the time, the song celebrates the group’s legacy with cameos in the video from a virtually a who’s who in hip-hop including KRS-One, Das EFX, Redman and on-wax cameos by Pete Rock’s partner CL Smooth ("when they reminisce over you") who begins his own flow with a reference to “Sucker MCs” ("two years ago, a friend of mine") and reminds listeners that Run and DMC were “big time before Hammer got to touch it.” It’s all luv when CL concludes with the line “look ma, no shoe laces,” speaking for a whole generation of young black boys who rocked untied shell-top Adidas.

Bobby Womack Inducted into The Rock Hall of Fame


from The Root

Now that the last “soul man” has been honored by the Rock & Roll Hall of Fame, he can finally put his demons behind him.


The Secrets of Bobby Womack
by Mark Anthony Neal

Mention the phrase “soul man,” and a litany of names runs through your mind: Otis Redding, James Brown, Wilson Pickett, Al Green, Isaac Hayes, Marvin Gaye, Jackie Wilson, Teddy Pendergrass and, of course, Sam Cooke. Even newbies like Anthony Hamilton and Jaheim are likely to make the cut, particularly for those who like their contemporary soul, down home and gritty.

For far too many, Bobby Womack is unfortunately an afterthought. But that should change with Womack’s induction into the Rock & Roll Hall of Fame on April 4. Womack joins the ranks of many of the aforementioned legendary soul men including his late friend and mentor Sam Cooke.

At the height of soul music’s popularity in the 1960s and early 1970s, the male soul singer’s status rivaled that of his “race man” peer. The soul man icons of that era congealed grand narratives of tragedy—shot dead in a motel; shot dead by your father; shot dead in a game of Russian Roulette; killed in an airplane crash; scorched by a pot of boiling grits—wedded to even more complicated personal demons—physical abuse of wives and girlfriends; sexual assault of younger female artists; sex with underage girls.

So, at a time when Martin Luther King Jr. and others presented African Americans as the moral compass of American society, the soul man signified a noble and decidedly secular struggle against good and evil.

Bobby Womack’s path to the Hall of Fame is filled with such battles. Did God punish the singer for abandoning gospel music? Did Womack betray his mentor Sam Cooke by marrying his wife? In the end, was he “commercial” enough to crossover?

Read the Full Essay @

4.02.2009

Marvin Gaye @ 70


From the Archives...

I've written a great deal about Marvin Gaye, and on this, the 70th anniversary of his birth, I'm not sure I have much more to say. So I offer this piece from the archives, originally published at Africana.com

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Spiritual Sex: Marvin Gaye
By Mark Anthony Neal

Ask any of them. Ask any of the current crop of Chocolate Boy Wonders, who they listened to as up-and-coming shorties trying to get at the panties — with weak game and a soulful warble — there’s no doubt that Marvin Gaye will be the first name out of their mouths.

Not too long ago, in a British poll, respondents were asked to name their “soundtrack for sex” and two Marvin Gaye songs, “Sexual Healing” and “Let’s Get It On” topped the list.

First it’s that brief “wah, wah, wah, wah” intro by guitarist Melvin “Wah Wah” Ragin (bruh fo’ sure earned his rep) and then there’s Marvin, naked with emotion, “I’ve been really tryin’ baby/Tryin’ to hold back this feelin’ for so long…Let’s Get it On.” When the single “Let’s Get It On” dropped in June of 1973, black sexuality had never before been expressed so passionately and so brilliantly to mainstream audiences.

Though Marvin Gaye had long had the reputation of being Motown’s leading “love man,” it was with the release of Let’s Get It On 30 years ago, that the late Soul Man became synonymous with “blue light in the basement” sexuality. But “Let’s Get it On” was never a song just about sex (“getting’ it on”), but a song about the spirituality of the sex act — the proverbial sermon in the sheets.

This was a territory always hinted at in the gospel music of Sam Cooke (hell, there were woman who wanted to toss their panties up at the pulpit when he sang) and was later articulated in the music of his soulful sons, like Al Green (ya gotta hear his “Belle” to know what we talkin’ about here), Eddie Levert, and later Prince and R. Kelly.

These were the men who had voices given from the most high, but who lamented in song, the fact that they could only sing of the flesh. This was the crisis of spirituality, and at times sexuality, that has defined the “Soul Man”— that legendary figure, often tragic (would you like some hot grits with that Bible?) who is arguably just as influential, if not more so, than the “Race Man” (who no doubt in his hour of need, found a blue-lighted basement, filled with the sounds of the “Soul Man” to salve the pain of speaking for the race.)

As Teresa L. Reed notes in her important book The Holy Profane: Religion in Black Popular Music, the tragedies associated with some of these figures “tend to conjure images of the Robert Johnson legend. In exchange for their stardom, some would say, the Devil had come to collect his due.”

The first side of Let’s Get It On is essentially a suite of music that was largely written by Ed Townsend, who had written and produced for the likes of Etta James and Nat King Cole. The opening track, “Let’s Get it On,” in one of the landmarks of sound-recording technology from that era as three distinct Marvin Gaye voices (and at times a fourth, with his falsetto) were layered on top of each other creating a cascading, ethereal choir of Marvin Gaye, that as many witnesses may testify, comes as close to sonic orgasm, as a pop recording ever has.

Initially audiences were deprived of the song’s third verse, which was deleted for the single release. But the full version of the song was included on the album release and that verse was worth the price of admission alone as Gaye gleefully coos, “I know you know what I been dreaming of…(my body wants it, my body wants it, my body wants, my body wants it…).” And then there is the song’s climax, where Gaye just riffs “girl you give me good feelin’, something like sanctified.” Religious Sex.

According to Townsend, who had just returned from rehab for alcohol addiction at the time he was tapped to work with Gaye, “Let’s Get It On” was initially as an inspirational song — one intended to reflect his own desires to get on with life. (Linear notes Let’s Get It On Deluxe Edition)

There’s a demo version of the song on the Deluxe Edition of Let’s Get On (2001) that bears out this truth. But when Gaye finally laid down the vocals for the version of the song we know now, he had been smitten by 16 year-old Janis Hunter (mother of the actress and singer Nona Gaye), and the passion, energy, and improvised sensuality of the song was largely a tribute to her impact on Gaye, who turned 34 a week after laying down the song’s vocals. (This is where Gaye and R. Kelly are powerfully linked, but we ain’t goin’ there now)

Though “Let’s Get it On” is one of Marvin Gaye’s best known tracks, the songs that follow it on the side one suite of Let’s Get It On, including the extended riff of the lead single called “Keep Gettin' It On,” are arguably some of the most exquisite recordings of his career. The verses to “Please Stay (Once You Go Away)” prominently feature Gaye’s overdubbed vocals and essentially comprise two distinct songs — two totally different listening experiences — dependant on whether the listener is focused on his lead vocals or Gaye’s background “punch-ins.”

It remains a tribute to Gaye’s craftsmanship, that he was so concerned with the quality of the background vocals, an art that has been lost on this generation of artists, save Luther Vandross and Dave Hollister.

But it is the haunting and eerie “If I Should Die Tonight” that is the signature performance of the opening side of Let’s Get It On. Townsend’s simple opening lyrics, “Oh, if I should die tonight, though it be far before my time, I won’t die too blue, ‘cause I’ve known you” express a depth of romantic love that even the most sexual of pop songs barely hint at.

It would be hard to believe that Stevie Wonder and Prince did not have “If I Should Die Tonight” somewhere in their consciousnesses when they wrote their grand romantic opuses “As” and “Adore.” Townsend notes that initially Gaye couldn’t wrap his mind around the idea of loving a woman so much, that he could accept a premature death simply because he had known her in the biblical sense.

But after meeting Janis Hunter, Gaye purportedly told Townsend, “Get that tape. I can sing that son of a bitch now” (linear notes Let’s Get It On Deluxe Edition). In the initial mastering of Let’s Get It On, the final verse of “If I Should Die Tonight” was “accidentally” deleted. The original version of the song stood on its own for more than twenty years until, the deleted verse was re-inserted in a re-mastered CD of the recording in 1994.

The missing verse captures the depth of love, infatuation, passion and obsession that Gaye felt for Hunter, who he would later share a volatile four-year relationship and marriage with. It is hard to not imagine Gaye on his knees, damn-near driven to tears in the studio as he openly queries “How many eyes have seen their dreams? /How many arms have held their dreams? /How many hearts (oh, darling) have felt their world stand still?” only to respond, “Millions never, no never, never, never and millions never will.”

Ed Townsend was not involved on any of the tracks that appear on side two of Let’s Get It On and would only work once more with Gaye on the latter’s 1978 double-disc recording Here, My Dear (the recording was done in part to pay alimony to Anna Gordy Gaye, Gaye’s first wife and sister of Motown founder Berry Gordy, who incidentally was nearly twice Gaye’s age when they were married in the early 1960s.)

As hyper-sexual as the song “Let’s Get It On” seemed, side two’s “You Sure Love to Ball” (“ball” was slang for sex in the 1970s) took it to another level. Built around a smoothed-out Jazz groove (featuring the Detroit Hard-Bop heads known as “The Funk Brothers,” who were Motown’s house musicians. They are given tribute in the film Standing in the Shadows of Motown) the song opens with a women’s voice feigning orgasmic pleasure. This was straight-up adult music.

Anybody could dig “Let’s Get It On,” but “You Sure Love to Ball” was the song you broke out when you were “gettin' grown” (folks just slept on Cee Lo). Gaye later revisited the simulated orgasm that opened “You Sure Love to Ball” on his album I Want You (1975) and former Delphonics lead Major Harris had his only hit with “Love Won’t Let Me Wait,” which upped the ante on the strategy.

The remaining three cuts on side two, were all songs that Gaye conceived of at an earlier point in his career. The Doo-Wop inspired “Come Get to This,” “Distant Lover” and “Just To Keep You Satisfied” were all songs that Gaye initially recorded while working on the legendary What’s Going On (1971). Regarded as one of the most important protest recordings of all time, What’s Going On marked Gaye’s transition from Motown’s “Sepia Sinatra” (as Nelson George describes him in The Death of Rhythm and Blues) to “serious” artist.

In some regards Gaye’s travels from What’s Going On to Let’s Get It On mark his transition from protest to climax. The presence of these three What’s Going On era tracks on Let’s Get It On suggest that the transition was more seamless than most of us thought. Though the studio version of “Distant Lover” is fine in its own right, Gaye’s live version of the song, which was featured on his Marvin Gaye Live (1974) is arguably one of his best performances ever and one of the greatest live recordings in all of black pop, rivaled only by Bob Marley’s “No Woman, No Cry,” Earth, Wind and Fire’s “Reasons,” and Aretha Franklin’s “Amazing Grace.”

Ultimately though, it is Let’s Get It On’s closing track, “Just to Keep You Satisfied,” that makes the project, a recording that you have to listen to, thirty years after it’s release. Gaye’s first wife Ann Gordy Gaye is given writing credit on the song, largely on the basis that she was the inspiration for the song.

Men of Gaye’s generation were very familiar with the “Dear John” letters that war veterans received while serving abroad during World War II and the Korean conflict. “Just to Keep You Satisfied” was Gaye’s “Dear Anna” letter, where he essentially detailed the basis for their break-up and impending divorce. In a performance that is sparse and tragic, Gaye sings of wanting to keep his wife satisfied despite “all the jealousy, all the bitchin’ too.”

In one particularly poignant moment he admits that he’d “forget it all, once in bed with you.” What makes listening to “Just To Keep You Satisfied” such a bone-chilling experience is that Gaye performs the song largely in a falsetto voice and though he gets little credit for it, he was one of the great falsettos of his generation (Eddie Kendricks, Ted Mills, Smoky Robinson, Russell Thompkins, Jr, please take a bow).

What’s Going On was the most important recording of Marvin Gaye’s career and rightfully so. But none of Gaye’s recording was as heartfelt, both in his performance and in the lives of those who have listened to it, as his Let’s Get It On. This was a recording that got at the very spirit of the man that was Marvin Gaye and thirty years after its release, it remains in the very spirits of all those who have been touched by his genius.

Brooklyn's Finest: Big Daddy Kane


Film Short on the Legendary Big Daddy Kane!

4.01.2009

Remembering John Hope Franklin: Henry Louis Gates Jr. and Mark Anthony Neal


from The Root

John Hope, the Prince Who Refused the Kingdom
By Henry Louis Gates Jr.

For decades, John Hope Franklin railed against the often segregated academic field of 'black studies,' deriding it as intellectual Jim Crow. But there would be no black studies without him, and for that, I am eternally grateful.

***

The Living Link That Expired
By Mark Anthony Neal

Black intellectuals remember the late John Hope Franklin, the courtly gentleman scholar who connected generations of black thought.

Rihanna, Chris Brown and Dee Barnes


from Left of Center


Another Love TKO:
Teens Grapple With Rihanna and Chris Brown
by Raquel Cepeda

...Author and cultural critic Joan Morgan, who coined the term “hip-hop feminism,” remembers a pivotal moment in 1991, when women in the entertainment industry-led by the pre-eminent fashion model, agent, and activist Bethann Hardison-came together to support one of their own, rallying around rapper and Pump It Up host Denise “Dee” Barnes, who was very publicly and viciously assaulted by super-producer and then-N.W.A. member Dr. Dre at a record-release party while a bodyguard reportedly held off the crowd. (Dre eventually settled out of court.) “It was really a rallying cry for many people,” Morgan says now. “And it really started to plant what became a very directly feminist commitment to analyzing hip-hop.”

Since, we’ve moved into a viral world without boundaries, where more voices are heard, raw and uncensored, because of the anonymity the Web offers. And now, nearly two decades later, the conversation about misogyny among young people, hip-hop culture, and society in general needs to address another very real facet: the hatred of women by women. “By definition, misogyny is about the hatred of women. It’s not gender-specific,” says Morgan, who saw gender-trumping violence when covering the Mike Tyson rape trial for the Voice in ‘91. “So there are men who hate women, and other women who hate women.” The teenage girls’ unconditional, sometimes puzzling support of Chris Brown isn’t necessarily misogynistic; their acrimonious contempt for Rihanna-their hatred-is.

Read the Full Essay @