{"id":37,"date":"2020-05-11T18:11:07","date_gmt":"2020-05-11T22:11:07","guid":{"rendered":"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/?page_id=37"},"modified":"2020-05-16T04:10:39","modified_gmt":"2020-05-16T08:10:39","slug":"resistance-and-surrender","status":"publish","type":"page","link":"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/","title":{"rendered":"Resistance and Surrender"},"content":{"rendered":"<p><span style=\"font-weight: 400\">Resistance and Surrender are themes that have come up throughout the texts we have read in our course. <\/span><i><span style=\"font-weight: 400\">Resistance <\/span><\/i><span style=\"font-weight: 400\">typically places blackness in relation to whiteness, as something against whiteness &#8211; \u201cresistance is, in fact, the dominant expectation we have of black culture\u201d (Quashie 3). We see interpretations of action as resistance in texts such as <\/span><i><span style=\"font-weight: 400\">The Fire Next Time, <\/span><\/i><span style=\"font-weight: 400\">in Baldwin\u2019s words, and <\/span><i><span style=\"font-weight: 400\">A Raisin in the Sun, <\/span><\/i><span style=\"font-weight: 400\">in Hansberry\u2019s characters. In his book <\/span><i><span style=\"font-weight: 400\">The Sovereignty of Quiet, <\/span><\/i><span style=\"font-weight: 400\">Kevin Quashie exposes us to the idea that resistance is often something that reduces the \u2018black experience\u2019 to a monolith, and therefore using the language and logic of resistance as the prominent narrative about blackness is actually racist and reductive of black people\u2019s experiences to their public expressions.<\/span><\/p>\n<p><span style=\"font-weight: 400\">Quashie introduces us to the notions of interiority, intimacy, and <\/span><b>quiet, <\/b><span style=\"font-weight: 400\">that make up surrender. Surrender is something so individual and abstract that it is difficult to put into words &#8211; it is the exact opposite of resistance in that it is not at all performative, it is an internal process that one experiences only for oneself. Examples of surrender can be found in any of the books we read this semester, if one looks hard enough, but are especially evident in <\/span><i><span style=\"font-weight: 400\">The Sovereignty of Quiet<\/span><\/i><span style=\"font-weight: 400\">, mentioned earlier, and <\/span><i><span style=\"font-weight: 400\">Looking for Lorraine<\/span><\/i><span style=\"font-weight: 400\">, which provides us with insight into Lorraine\u2019s inner thoughts and inner life beyond the narrative of resistance that she is often placed into. With a photograph from the 1968 Olympics in Mexico City of two black athletes who placed in the 200-meter race, Quashie shows us how an act commonly interpreted as a performance of resistance can alternatively be seen as an act of surrender. He analyzes the athletes\u2019 body language and facial expressions to find evidence of internal processing amidst the public expression of resistance in their outstretched arms and hands formed into fists in support of black rights. Quashie\u2019s analysis of this photograph pushes us to confront a truth in each of us &#8212; our trend to read black bodies as inherently political, expressive, resistant. Quashie pushes us to move beyond this tendency and to learn to look for and appreciate the quiet interiority that is surrender, and that renders one person\u2019s experience individual. This section of our website seeks examples of Quashie\u2019s ideas of resistance and surrender, and explores the relationship between the two through examples from everyday lives and media to illustrate these categories.<\/span><\/p>\n<p>__________________________________________________________________________<\/p>\n<p>&nbsp;<\/p>\n<h3><strong>Black Interior Photography Project created by Destiny Kearney\u00a0<\/strong><\/h3>\n<h3><strong>&#8220;A Photographic Response To The Sovereignty of Quiet by: Kevin Quashie&#8221;<\/strong><\/h3>\n<div id='gallery-1' class='gallery galleryid-37 gallery-columns-2 gallery-size-large'><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_7733-2\/'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7733-2-768x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7733-2-768x1024.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7733-2-225x300.jpg 225w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7733-2-1152x1536.jpg 1152w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7733-2-1536x2048.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7733-2-50x67.jpg 50w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7733-2-scaled.jpg 1920w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_7844-2\/'><img loading=\"lazy\" decoding=\"async\" width=\"813\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7844-2-813x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7844-2-813x1024.jpg 813w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7844-2-238x300.jpg 238w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7844-2-768x968.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7844-2-1219x1536.jpg 1219w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7844-2-1625x2048.jpg 1625w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7844-2-53x67.jpg 53w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7844-2-scaled.jpg 2032w\" sizes=\"auto, (max-width: 813px) 100vw, 813px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_8828\/'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8828-768x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" aria-describedby=\"gallery-1-190\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8828-768x1024.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8828-225x300.jpg 225w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8828-1152x1536.jpg 1152w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8828-1536x2048.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8828-50x67.jpg 50w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8828-scaled.jpg 1920w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div>\n\t\t\t\t<figcaption class='wp-caption-text gallery-caption' id='gallery-1-190'>\n\t\t\t\t&#8220;It cannot be represented fully(or even fully accessed) and is largely indescribable&#8221;\n\t\t\t\t<\/figcaption><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_8835\/'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8835-768x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8835-768x1024.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8835-225x300.jpg 225w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8835-1152x1536.jpg 1152w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8835-1536x2048.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8835-50x67.jpg 50w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8835-scaled.jpg 1920w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_8188\/'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8188-768x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8188-768x1024.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8188-225x300.jpg 225w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8188-1152x1536.jpg 1152w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8188-1536x2048.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8188-50x67.jpg 50w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8188-scaled.jpg 1920w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_7547\/'><img loading=\"lazy\" decoding=\"async\" width=\"897\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7547-897x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7547-897x1024.jpg 897w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7547-263x300.jpg 263w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7547-768x877.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7547-1345x1536.jpg 1345w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7547-1794x2048.jpg 1794w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7547-59x67.jpg 59w\" sizes=\"auto, (max-width: 897px) 100vw, 897px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_7900\/'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7900-768x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" aria-describedby=\"gallery-1-185\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7900-768x1024.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7900-225x300.jpg 225w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7900-1152x1536.jpg 1152w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7900-1536x2048.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7900-50x67.jpg 50w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7900-scaled.jpg 1920w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div>\n\t\t\t\t<figcaption class='wp-caption-text gallery-caption' id='gallery-1-185'>\n\t\t\t\t\u201cNeither motionless nor without sound&#8221;\n\t\t\t\t<\/figcaption><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_7481\/'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7481-768x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7481-768x1024.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7481-225x300.jpg 225w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7481-1152x1536.jpg 1152w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7481-1536x2048.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7481-50x67.jpg 50w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7481-scaled.jpg 1920w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_7449\/'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7449-768x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7449-768x1024.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7449-225x300.jpg 225w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7449-1152x1536.jpg 1152w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7449-1536x2048.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7449-50x67.jpg 50w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7449-scaled.jpg 1920w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_7915\/'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7915-768x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7915-768x1024.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7915-225x300.jpg 225w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7915-1152x1536.jpg 1152w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7915-1536x2048.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7915-50x67.jpg 50w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7915-scaled.jpg 1920w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon landscape'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_8792\/'><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"768\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8792-1024x768.jpg\" class=\"attachment-large size-large\" alt=\"\" aria-describedby=\"gallery-1-188\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8792-1024x768.jpg 1024w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8792-300x225.jpg 300w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8792-768x576.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8792-1536x1152.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8792-2048x1536.jpg 2048w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8792-87x65.jpg 87w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><\/a>\n\t\t\t<\/div>\n\t\t\t\t<figcaption class='wp-caption-text gallery-caption' id='gallery-1-188'>\n\t\t\t\t\u201cIndeed, if part of a concept of quiet is the capacity of paying attention and being engaged in one\u2019s life, then existentialism is an important part of what quiet means.\u201d\n\t\t\t\t<\/figcaption><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon landscape'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_8808-2\/'><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"768\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8808-2-1024x768.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8808-2-1024x768.jpg 1024w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8808-2-300x225.jpg 300w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8808-2-768x576.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8808-2-1536x1152.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8808-2-2048x1536.jpg 2048w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_8808-2-87x65.jpg 87w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon landscape'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_7878\/'><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"768\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7878-1024x768.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7878-1024x768.jpg 1024w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7878-300x225.jpg 300w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7878-768x576.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7878-1536x1152.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7878-2048x1536.jpg 2048w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7878-87x65.jpg 87w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon landscape'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_7877\/'><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"768\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7877-1024x768.jpg\" class=\"attachment-large size-large\" alt=\"\" aria-describedby=\"gallery-1-183\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7877-1024x768.jpg 1024w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7877-300x225.jpg 300w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7877-768x576.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7877-1536x1152.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7877-2048x1536.jpg 2048w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7877-87x65.jpg 87w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><\/a>\n\t\t\t<\/div>\n\t\t\t\t<figcaption class='wp-caption-text gallery-caption' id='gallery-1-183'>\n\t\t\t\t\u201c Quiet is the syntax of possibility \u2026. \n\t\t\t\t<\/figcaption><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/img_7494\/'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"1024\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7494-768x1024.jpg\" class=\"attachment-large size-large\" alt=\"\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7494-768x1024.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7494-225x300.jpg 225w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7494-1152x1536.jpg 1152w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7494-1536x2048.jpg 1536w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7494-50x67.jpg 50w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/IMG_7494-scaled.jpg 1920w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div><\/figure>\n\t\t<\/div>\n\n<p><span style=\"font-weight: 400\">After reading\u00a0 Kevin Quashies&#8217; novel, The Sovereignty of Quiet, I was so moved by the text that I wanted to create my own response to his argument using an artistic mode of understanding. I decided to create a photo book for my class, in which I shared these images with members of my class. I placed the images on black pages and inserted quotes that alluded to quiet, but left it up for interpretation. This is a small blurb I included for the project.<\/span><\/p>\n<p>&nbsp;<\/p>\n<p><span style=\"font-weight: 400\">\u201cQuashie encourages readers to look past theorizing Blackness through the lens of resistance that is public, loud, and dramatic. He encourages readers to analyze the Black experience through the interior, or what he calls &#8220;quiet&#8221;. Quiet highlights &#8220;ones inner life-ones desires, ambitions, hungers, vulnerabilities, fears&#8221;(6). This speaks about the full range of one&#8217;s inner life that is absent from race\/racism but focuses on the essence of their being. So I titled this piece The Black Interior, as I challenge myself to analyze my own interior and express it through the medium of photography.\u201d<\/span><\/p>\n<p>&nbsp;<\/p>\n<p><span style=\"font-weight: 400\">For this project, I directed a photoshoot in which I used self-portraiture &amp; portraiture as a means for capturing the interior. I wanted to illustrate themes of vulnerability, ambition, desire, and fragility. To illustrate these themes, I used self-expression and the use of objects to invoke emotion. Thematically the use of artificial and natural is fluid throughout the photo series. Look at the use of flowers and lighting. What effects do these images have on you when you view them? Which aspects make you feel this way. The process itself allowed me to be vulnerable. To photograph me at home with neighbors watching and family nearby, or allowing myself to cry on camera. I needed to allow people to see the aspects of my humanness that aren&#8217;t always highlighted. Absent from race, or resistance I wanted to make myself available to the viewer primarily based on the essence of my being; my interior.\u00a0<\/span><\/p>\n<p>__________________________________________________________________________<\/p>\n<h3>Barkley Hendricks: Portraying the Interior<\/h3>\n<div id='gallery-2' class='gallery galleryid-37 gallery-columns-2 gallery-size-medium'><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/screen-shot-2020-05-08-at-2-20-08-pm\/'><img loading=\"lazy\" decoding=\"async\" width=\"222\" height=\"300\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-08-at-2.20.08-PM-222x300.png\" class=\"attachment-medium size-medium\" alt=\"\" aria-describedby=\"gallery-2-219\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-08-at-2.20.08-PM-222x300.png 222w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-08-at-2.20.08-PM-50x67.png 50w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-08-at-2.20.08-PM.png 551w\" sizes=\"auto, (max-width: 222px) 100vw, 222px\" \/><\/a>\n\t\t\t<\/div>\n\t\t\t\t<figcaption class='wp-caption-text gallery-caption' id='gallery-2-219'>\n\t\t\t\tBarkley Hendricks, Noir, 1978.                                    \n\t\t\t\t<\/figcaption><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon portrait'>\n\t\t\t\t<a href='https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/resistance-and-surrender\/screen-shot-2020-05-08-at-2-45-01-pm\/'><img loading=\"lazy\" decoding=\"async\" width=\"154\" height=\"300\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-08-at-2.45.01-PM-154x300.png\" class=\"attachment-medium size-medium\" alt=\"\" aria-describedby=\"gallery-2-220\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-08-at-2.45.01-PM-154x300.png 154w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-08-at-2.45.01-PM-34x67.png 34w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-08-at-2.45.01-PM.png 383w\" sizes=\"auto, (max-width: 154px) 100vw, 154px\" \/><\/a>\n\t\t\t<\/div>\n\t\t\t\t<figcaption class='wp-caption-text gallery-caption' id='gallery-2-220'>\n\t\t\t\tBarkley Hendricks, Dancer, 1978. \n\t\t\t\t<\/figcaption><\/figure>\n\t\t<\/div>\n\n<p>Being a Professor at Connecticut College, and having his collection at our art museum from July 2017- October 2017, the Bowdoin community should be no stranger to Barkley Hendricks.\u00a0 Barkley Hendricks is a revolutionary artist, most known for his painted portraits of black men and women in the 20th century. Influenced by dramatic court portraits of the seventeenth and eighteenth century, Hendricks painted in Grand Manner style, which essentially translates to high art portraiture.<a href=\"#_edn1\" name=\"_ednref1\"><sup>[i]<\/sup><\/a> The significance of this portraiture style is two-fold: it inserts the black body into art canonization, and destabilizes current hierarchies established by dominant western-centric narratives.<\/p>\n<p>After traveling to Europe, Hendricks sought to fill the gaps in current canonization; he was dismayed by the lack of representation of black bodies in high art. His portraiture, modeled after the very style that traditionally excluded blackness, set out to \u201ctreat blacks with the same dignity and artistic virtuosity accorded aristocrats throughout history.\u201d<a href=\"#_edn2\" name=\"_ednref2\"><sup>[ii]<\/sup><\/a> Not only does Hendricks&#8217; portraits address issues of representation, they serve to destabilize the very systems of canonization, which systematically exclude the black body. The conscious choice to paint in a Grand Manner connotes that his portraiture subjects are reconceptualized and reimaged as classical, timeless, and dignified; manners that were previously reserved for the white aristocracy.<\/p>\n<p>Barkley Hendricks\u2019 piece <em>Noir<\/em> depicts a well-dressed man, in sharp detail, set against a backdrop of monochrome tan. The man looks directly at the viewer, and stands with his hand on his hip in a position of power; he has a cool aura, enhanced by his shaded glasses and cigarette, positioned between his fingers.<\/p>\n<p>Hendricks&#8217; <em>Dancer<\/em> presents a very different image. Her white dress almost blends in with the background, in striking contrast to her beautiful, dark skin. Her head is turned, exposing her profile. She has her eyes closed, in an almost reflective pose. The dancer wears a white leotard, and her hair is bleached, cropped in a short afro.<\/p>\n<p>In contrast to the light, matte backgrounds the two figures are almost propelled forward. Barclays is known to capture his subjects true persona, rather than mere likeness:<\/p>\n<p>\u201cA clear depth of vision is being created. It is tempting to see this as a kind of iconicity: the projection of an interiority, an immanence, that goes beyond the external and physical reality we see.\u201d<a href=\"#_edn3\" name=\"_ednref3\"><sup>[iii]<\/sup><\/a><\/p>\n<p>Barkley Hendricks\u2019 portraits project the everyday essences of the people he captures. They epitomize Quashie\u2019s notions of interior, and the power of quiet. Quashie argues that, \u201cthe ability of nationalism to argue for black humanity is hamstrung without a concept of interiority.\u201d<a href=\"#_edn4\" name=\"_ednref4\"><sup>[iv]<\/sup><\/a> While Barkley Hendricks made it known that he rejected the label of Black Political painter, he revolutionized how the black body was depicted in painting.<a href=\"#_edn5\" name=\"_ednref5\"><sup>[v]<\/sup><\/a> He depicts his portrait subjects with incredible depth, stressing the importance of everyday being and portraying the full extent of one\u2019s life, including, or rather especially, the interior.<\/p>\n<p>Perhaps Hendricks\u2019 work is best illustrated by Quashie\u2019s words:<\/p>\n<p>\u201cQuiet is the syntax of possibility, the capacity for inner life. It is the unappreciated grace of every person who is black. Quiet is inevitable, one\u2019s full-orbed life. Quiet is.\u201d<a href=\"#_edn6\" name=\"_ednref6\"><sup>[vi]<\/sup><\/a><\/p>\n<p><a href=\"#_ednref1\" name=\"_edn1\"><sup>[i]<\/sup><\/a> Anna Arabindan-Kesson, &#8220;Portraits in Black: Styling, Space, and Self in the Work of Barkley L. Hendricks and Elizabeth Colomba,&#8221; <em>Nka: Journal of Contemporary African Art<\/em> 38 no. 1 (2016): 70-79.<\/p>\n<p><a href=\"#_ednref2\" name=\"_edn2\"><sup>[ii]<\/sup><\/a> Ariella Budick, &#8220;Barkley Hendricks&#8217; Black Portraits,&#8221; <em>FT.Com<\/em>, Dec 06, 2008. https:\/\/login.ezproxy.bowdoin.edu\/login?url=https:\/\/search-proquest-com.ezproxy.bowdoin.edu\/docview\/229203603?accountid=9681.<\/p>\n<p><a href=\"#_ednref3\" name=\"_edn3\"><sup>[iii]<\/sup><\/a>\u00a0 Anna Arabindan-Kesson, &#8220;Portraits in Black.\u201d<\/p>\n<p><a href=\"#_ednref4\" name=\"_edn4\"><sup>[iv]<\/sup><\/a> Kevin Quashie,<em> The Sovereignty of Quiet: Beyond Resistance in Black Culture<\/em>, New Brunswick, N.J: Rutgers University Press (2012).<\/p>\n<p><a href=\"#_ednref5\" name=\"_edn5\"><sup>[v]<\/sup><\/a> Jazmine Hughes, \u201cBarkley Hendricks Rejected the Label of Black Political Painter,\u201d <em>New York Times<\/em>, December 28, 2017.<\/p>\n<p><a href=\"#_ednref6\" name=\"_edn6\"><sup>[vi]<\/sup><\/a> Ibid.<\/p>\n<p>___________________________________________<\/p>\n<p>&nbsp;<\/p>\n<p><b>Love Letter to Rihanna\u2019s \u201cAnti\u201d<\/b><\/p>\n<p>&nbsp;<\/p>\n<p><span style=\"font-weight: 400\">This album is everything. I am not kidding. Rihanna\u2019s aesthetics, lyrics, and musical choices in <\/span><i><span style=\"font-weight: 400\">Anti<\/span><\/i><span style=\"font-weight: 400\"> destabilize the consumption of Rihanna\u2019s celebrity presence as a Barbados-born pop star. The album begins with <\/span><i><span style=\"font-weight: 400\">Consideration, <\/span><\/i><span style=\"font-weight: 400\">in which Rihanna sings, \u201cTime could never me, no, no, no, no \/ I know you try to&#8230;I got to do things my own way darling \/ will you ever let me? Will you ever respect me?\u201d Her lyrics confront so many themes we covered in this class: expanding past the linear and Western concepts of time,\u00a0 the radical potential of black artists creating art for themselves, and not as representatives of a race, and the liberating empowerment of a black woman demanding respect. In this album, Rihanna unapologetically defies all expectations<\/span><i><span style=\"font-weight: 400\">, <\/span><\/i><span style=\"font-weight: 400\">choosing instead to craft her own narrative, unintelligible to those who do not seek to understand. Her identity is created on her own terms, and this album does not attempt to create a cohesive and easily digestible portrayal of who she is. As a project, <\/span><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">is layered and complex, exploring and experimenting with multiple genres, styles, and influences. <\/span><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">is beautiful in its decision to remain undefined, purposefully claiming ambiguity over marketability or even likability. Anti-linear, anti-colonial, anti-yours. <\/span><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">does not exist for reviewers, or album sales, or even for me. <\/span><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">just exists for itself.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">In our class, we thought critically and deeply about the concept of interiority as a framework for understanding black identity and individuality. Challenging the racist assumption that black people are monolithic necessitates comprehending the expressive and private ways in which black people nurture a productive sense of self. Art, through literature, poetry, and music, are particularly powerful mechanisms through which black people produce meaningful inner worlds. The author Kevin Quashie draws on the notion of quiet as a transformative act that goes beyond resistance within black culture, and pushes readers to fundamentally trouble our preconceptions of what black people resisting looks like. He illuminates the nuance and depth of black identity when black people\u2019s private worlds the ideas and dreams the public does not see &#8211; are taken seriously as sites of meaning. What is revealed when we move beyond resistance as the dominant discourse for understanding and reifying black people\u2019s bodies, art, and lives?\u00a0<\/span><\/p>\n<p><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">is an album that cannot be fixed. The album consists of multiple genres, ranging from dancehall-influenced \u201cWork\u201d to a blues-inspired \u201cHigher\u201d to the Travis Scott-produced \u201cWoo\u201d to the little ditty \u201cJames Joint\u201d to the Tame Impala-sampled \u201cSame Ol\u2019 Mistakes\u201d and concluding with \u201cSex With Me,\u201d a shameless and joyful celebration of sexuality and pleasure. As a whole, the album operates completely outside of a dichotomous system that seeks to easily label music and identity.\u00a0 In fact, <\/span><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">rejects linearity or cohesion, which earned the album largely negative and confused reviews. People did not understand the point of the album, so different from her earlier pop\/dancehall\/reggae albums. As if musicians are not, like all of us, in constant states of transition, changing and growing with new inspirations and encounters. The album is experimental, exploratory, and deeply interested in what feelings can be produced from collaborative and expansive approaches to music-making. <\/span><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">demonstrates what is possible when artists transcend predictability or consistency in favor of liberation. The album is anti-resistance because the album does not even try to play by the hegemonic rules of what kind of music a popstar should make. Those rules were only going to hold Rihanna down.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">The scholar Stuart Hall asserts that <\/span><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">is radically post-colonial and undeniably Caribbean precisely for its refusal to be defined and categorized. He states that <\/span><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">exemplifies \u201cthat resistance to conformity, that resistance to needing and pleasing and placating the global marketplace\u201d by situating the album\u2019s meaning within Rihanna\u2019s specific context. He continues, \u201c<\/span><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">is actively telling you, song after song, that it\u2019s not trying to fit.\u201d Rather, as Rihanna reminds her listeners, \u201cYou needed me \/ to give a little more, and feel a little less,\u201d a line that applies to a former lover or, perhaps, the music industry, one that thrives on the exploitation and commodification of black art and bodies. Don\u2019t get it twisted &#8211; Rihanna\u2019s agency is all her own, and her art is within her own hands.\u00a0<\/span><\/p>\n<p><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">is sexy, angry, powerful, desperate, flirty, nostalgic, lonesome, and flippant all at once. Situated within the larger post-colonial context of contemporary America, Rihanna\u2019s album goes beyond the objectifying tropes of an exotic Barbados star and represents a black woman making art for art\u2019s sake. The album is material culture but does not attempt to represent black culture. <\/span><i><span style=\"font-weight: 400\">Anti <\/span><\/i><span style=\"font-weight: 400\">is a glimpse into Rihanna\u2019s interior world, all the complex layers and beauty that shift and transform throughout space and time. What a force to be reckoned with.\u00a0<\/span><\/p>\n<p>&nbsp;<\/p>\n<p><iframe loading=\"lazy\" title=\"RIHANNA  - ANTIdiaRy Full Film.\" width=\"1140\" height=\"641\" src=\"https:\/\/www.youtube.com\/embed\/Lc_juEvB7vU?start=343&#038;feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture\" allowfullscreen><\/iframe><\/p>\n<hr \/>\n<p><strong>Colin Kaepernick&#8217;s Inner Life<\/strong><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"wp-image-294 alignright\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/kaepernick-300x200.jpg\" alt=\"\" width=\"347\" height=\"231\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/kaepernick-300x200.jpg 300w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/kaepernick-1024x683.jpg 1024w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/kaepernick-768x512.jpg 768w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/kaepernick-87x58.jpg 87w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/kaepernick.jpg 1200w\" sizes=\"auto, (max-width: 347px) 100vw, 347px\" \/><\/p>\n<p>&nbsp;<\/p>\n<p><span style=\"font-weight: 400\">Colin Kaepernick quickly became a national symbol of black resistance and advocacy for black rights when he began kneeling during the National Anthem in the 2016 NFL preseason. His actions sparked a national debate, with conservatives claiming kneeling during the National Anthem unpatriotic, disrespectful, and hateful, and liberals praising his action as an admirable form of protest to raise awareness about the oppression of POC in the US. Kaepernick\u2019s kneeling sparked a chain of other celebrities and athletes coming out in support of him or his message, and many even kneeled during the National Anthem in their own sporting events. Kaepernick\u2019s protest, therefore, and in extension, Kaepernick himself, became a symbol of the national conflict about race between conservatives and liberals. Within this climate, it is easy to look at Kaepernick\u2019s actions as purely performative and political. I argue, however, that the tendency to view the action as only political is a choice to ignore the personal intimacy and personal meaning of the action that Kaepernick obviously feels. In other words, to focus only on the resistance in Kaepernick\u2019s statement of protest is to deny the wholeness of his lived experience, to paint over the moments of surrender that are present in his facial expressions, in the direction of his eyes, in the quiet solidarity of the teammates who choose to kneel beside him.<\/span><\/p>\n<p><span style=\"font-weight: 400\">Using the two photographs of Kaepernick above, I provide an alternative analysis other than the common narrative of resistance. One could find evidence of resistance in Kaepernick\u2019s strong, symmetrical stance of kneeling during an anthem where we are socialized to stand, remove hats, and direct our attention to our country\u2019s flag. However, surrender can also be found in this stance, in his shoulders curled inward ever so slightly, arms folded one over the other and resting on his knee, and in his somber facial expression with his eyes gazing at the ground. He rests his arms on his knee, and I wonder what he is thinking of. I wonder if he rests that way because he feels he is the only one who can support his own weight. In his eyes, I look for his emotions. He seems pensive; at the very least, it is obvious that his action is not done purely as an act of resistance. It is an action that holds serious personal\u00a0<\/span><span style=\"font-weight: 400\">meaning to him as well, a moment of quiet introspection, an interior experience as well as an exterior statement.\u00a0<\/span><\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-292 aligncenter\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-14-at-10.41.24-AM-177x300.png\" alt=\"\" width=\"177\" height=\"300\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-14-at-10.41.24-AM-177x300.png 177w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-14-at-10.41.24-AM-606x1024.png 606w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-14-at-10.41.24-AM-40x67.png 40w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/Screen-Shot-2020-05-14-at-10.41.24-AM.png 672w\" sizes=\"auto, (max-width: 177px) 100vw, 177px\" \/><\/p>\n<p><span style=\"font-weight: 400\">I think Quashie\u2019s ideas of resistance and surrender, when applied to Kaepernick\u2019s protest, provide us with insight into a way we can view protests in ge<\/span><span style=\"font-weight: 400\">neral. It is our tendency to view protests such as Kaepernick\u2019s as purely public performances, as extremely clear external statements. Maybe the lesson we should take from this is, that behind every public expression is an interior process, a complex system of emotions, values, life experiences, and learned patterns of behavior. This may seem obvious, but it\u2019s important to acknowledge it, otherwise individuals\u2019 acts are lost in a sea of politics, and bodies are rendered exclusively political. The politicization of black bodies neglects the interior complexity that black individuals possess, and renders their individuality, interiority, and surrender, invisible.<\/span><\/p>\n<p>___________________________________________<\/p>\n<h3 style=\"text-align: center\"><strong>Analysis of &#8220;IFHY&#8221; by Tyler, The Creator\u00a0<\/strong><\/h3>\n<p><span style=\"font-weight: 400\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-314 aligncenter\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/81xs2JI9grL._SX425_-300x269.jpg\" alt=\"\" width=\"300\" height=\"269\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/81xs2JI9grL._SX425_-300x269.jpg 300w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/81xs2JI9grL._SX425_-75x67.jpg 75w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/81xs2JI9grL._SX425_.jpg 425w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/span><\/p>\n<p><span style=\"font-weight: 400\">When I first started listening to Tyler, The Creator, I always dubbed him as the \u201cunconventional black\u201d. Sure, he rapped but his songs were emo, expressive, and slightly psychotic. He was nothing like the black artists I was listened to at the time and I loved him for that. After reading Kevin Quashie\u2019s piece, Sovereignty of the Quiet, I now realize that Tyler, The Creator is resisting the dominant expectation of blackness and black masculinity. Quashie defines the interior is the reservoir of a persons\u2019 quiet and allows for \u201ccreativity beyond the public face of stereotype and limited imagination\u201d. In the song \u201cIFHY,\u201d Tyler engages with the quiet and surrenders to his interior as he publicizes his internal monologue about how much he hates yet loves a girl who wronged him with another man. Tyler is not resisting blackness as a whole but rather surrenders to his interior desires, fears, thoughts, and more which makes his blackness unique.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0The song opens with a few keys from a mortuary pipe organ, which suggests that a part of Tyler has died because of how heartbroken he is over the situation. Throughout the song, Tyler explores what it means to be human, abstract from expectations of blackness and black masculinity. It is not socially acceptable for Black men, in particular, to be vulnerable and explore the full range of their emotions; especially in a public way. Tyler, however, dives into his interior and explores everything that makes him human in order to effectively deal with his issues. Specifically, Tyler states:\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">\u201cCan we add some more color,\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Um, like some more, yellow? \u2026<\/span><\/p>\n<p><span style=\"font-weight: 400\">I f****ing hate you. But I love you.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">I\u2019m bad at keeping my emotions bubbled\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">You\u2019re good at being perfect\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">we\u2019re good at being troubled\u201d<\/span><\/p>\n<p><span style=\"font-weight: 400\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Tyler demonstrates how the quiet is extremely dark and understood as staying away from because of the fear of being vulnerable. Asking for yellow or something to brighten up the room could signify the desire to lighten the mood and not deal with his feelings. However, he is not given the chance to stray away from his emotions. In this section, Tyler also demonstrates how the interiority is dynamic and conflicting because he is still in love with the girl, yet feels wronged by her. I believe that if he had not surrendered to his interior consciousness he would not have entertained the possibility of him still having feelings for her. This would have hurt him more emotionally since he does not effectively engage with his emotions.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">One of my favorite verses in the song is:\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">\u201cCause when I hear your name<\/span><\/p>\n<p><span style=\"font-weight: 400\">I cannot stop cheesin\u2019\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">I love you so much that my heart stops beatin\u2019\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">when you\u2019re leavin\u2019 and I\u2019m grievin\u2019\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">and my heart starts bleedin\u2019\u201d.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0In this verse, Tyler experiences conflicting emotions and we can tell that it is a little uncomfortable for him to be exploring this side of himself. But he continues to engage since he has already fallen down the rabbit hole. Tyler has no control over his feelings and the pace of his voice sounds as if he is spiraling unable to maintain his feelings. His engagement with the interior renders him vulnerable but uses this space to explore what it means to love and be human abstract from public expectations rendered on him as a black male.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">Once the song reaches the bridge, the beat becomes less gritty and dark which signifies how surrendering to his interior, Tyler finds some resolve with the situation. In this part of the song, Tyler bargains and tries to find ways that will make the girl stay with him. Specifically, he states:\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">\u201cLook, I wanna strangle you,\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">\u2018til you stop breathing\u2026<\/span><\/p>\n<p><span style=\"font-weight: 400\">\u00a0Spend the rest of my life, looking for air.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">So you can breathe, or we can die together,\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400\">you and me\u201d.<\/span><\/p>\n<p><span style=\"font-weight: 400\">\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0His resolve is not what one would want to hear and would ultimately label Tyler as psychotic and insane, which agrees with Quashie\u2019s definition of the quiet as impulsive, dangerous, and shifts to life\u2019s stimuli. He is definitely on some Romeo and Juliet type shit in his interior. Tyler needed to engage with his interior to gain a better understanding of his current situation. If he had not, Tyler would have fallen into the trap of performing blackness rather than being black in his own form. His private, yet public, expression of the interior allows Tyler to regain power and comfort within himself since he does not conform to expectations of blackness and black masculinity.<\/span><\/p>\n<p>___________________________________________<\/p>\n<h3>Carrie Mae Weems, <em>The Kitchen Table Series<\/em>, 1990<\/h3>\n<h3><img loading=\"lazy\" decoding=\"async\" class=\" wp-image-343 aligncenter\" src=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/kitchen-table17-291x300.jpg\" alt=\"\" width=\"326\" height=\"336\" srcset=\"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/kitchen-table17-291x300.jpg 291w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/kitchen-table17-65x67.jpg 65w, https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-content\/uploads\/sites\/367\/2020\/05\/kitchen-table17.jpg 388w\" sizes=\"auto, (max-width: 326px) 100vw, 326px\" \/><\/h3>\n<p>In the <em>Kitchen Table Series<\/em>, Carrie Mae Weems, explores race, gender, sexuality, love, friendship, loss, power, and motherhood. All photos are black and white which neutralizes the situation and her identity as a black person; however, directly above the kitchen table is a bright central light that draws attention to the political and intimate messages packed into the image. The lighting \u00a0forces the audience to think about Weems as a person, not her association with blackness. In this series, Weems\u2019 engagement with the quiet and surrender to her interior resists what it means to be a black, cis-gendered woman in America. Discussing the series in general terms does not give the project justice. For that, I will focus on the piece, \u201cUntitled: Woman Standing\u201d, available in the gallery.<\/p>\n<p>For Weems, the kitchen is a metaphor for her quiet. The kitchen has a dual role: it is a place that women are forced into because of patriarchy, but also a place that allows her her to explore her inner desires, thoughts, ambitions, and more. Weems stares into the camera as she stands at the head of the kitchen table in a power stance. Her sleeves are rolled up and both of her hands are firmly placed on the table with a slight bend in her elbow leaning in towards the viewer. During the time these photos were taken, women claimed their space as the family caretakers, submissive to their husbands who were rarely operated in public. However, in this photograph, Weems rejects the idea of women being forced into domesticity and submissive to men by standing at the head of the table. When the kitchen functions as her quiet, Weems is in charge and has total control over how she and her identities are represented.<\/p>\n<p>In addition to taking her seat at the table to defeat the patriarchy, Weems unapologetically takes a seat at the table to promote and \u00a0counteract white feminism. In the photo, Weems\u2019 sleeves are rolled up in an almost masculine way that reminds me of the iconic Rosie the Riveter \u201cWe Can Do It!\u201d poster. Rosie the Riveter\u2019s image was used to promote feminism and introduce women to the American workforce. However, in this feminist movement, only white women\u2019s voices were heard and taken seriously; pushing black women further into domesticity. In this photo, Weems promotes black feminism \u00a0by opposing Rosie\u2019s\u2019 white feminism through engagement with her interior. This emphasizes her intrinsic desire to be free from the social constraints that lock her inside the kitchen because of her intersectional identity as a black person and as a woman.<\/p>\n<p>Throughout the series, Weems explores her freedom inside the kitchen, a place used to further oppress her. The quiet, a place that is typically shunned and\/or receives little recognition by the black community. By engaging with the quiet, Weems finds internal solace within external turmoil. She can be uniquely and unapologetically black. Weem\u2019s stance in this photo is powerful in that she rejects notions of her being forced into domesticity and actively claims the space as her own where she can be and explore herself in a variety of ways. In this sense, Weems\u2019 quiet is a form of resistance, but also her peace.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Resistance and Surrender are themes that have come up throughout the texts we have read in our course. Resistance typically places blackness in relation to whiteness, as something against whiteness &#8211; \u201cresistance is, in fact, the dominant expectation we have of black culture\u201d (Quashie 3). We see interpretations of action&#8230;<\/p>\n","protected":false},"author":959,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-37","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-json\/wp\/v2\/pages\/37","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-json\/wp\/v2\/users\/959"}],"replies":[{"embeddable":true,"href":"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-json\/wp\/v2\/comments?post=37"}],"version-history":[{"count":0,"href":"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-json\/wp\/v2\/pages\/37\/revisions"}],"wp:attachment":[{"href":"https:\/\/courses.bowdoin.edu\/africana-studies-3020-spring-2020\/wp-json\/wp\/v2\/media?parent=37"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}