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The Autobiography of Malcolm X
... Newman 2018, 84-89;Evanzz 1999). The NOI preached a peculiar kind of Islam, including the idea that fair-skinned humans were genetically engineered in a laboratory by an evil scientist called Yacub, who had sought to create a "devilish race" to control the "black race," the "original race" (Haley [1965(Haley [ ] 1973(Haley [ , 164-1679. In order to appeal to the badly educated black masses, the NOI used stories from the Bible to underpin its message, even though it argued that Christianity was a ploy of the whites to subdue the blacks. ...
... Newman 2018, 84-89;Evanzz 1999). The NOI preached a peculiar kind of Islam, including the idea that fair-skinned humans were genetically engineered in a laboratory by an evil scientist called Yacub, who had sought to create a "devilish race" to control the "black race," the "original race" (Haley [1965(Haley [ ] 1973(Haley [ , 164-1679. In order to appeal to the badly educated black masses, the NOI used stories from the Bible to underpin its message, even though it argued that Christianity was a ploy of the whites to subdue the blacks. ...
... Until the original last name had been retrieved, the NOI adepts were all given the epithet "X," providing Malcolm Little with the name he became famous for: Malcolm X. Malcolm X was a controversial personality who became the de facto public face of NOI over the 1950s, until several political developments caused a rift between him and Elijah Muhammad (M. Newman 2018, 94-99;Haley [1965Haley [ ] 1973. The latter forbade Malcolm to speak publicly after an unauthorised comment following the assassination of President John F. Kennedy in November 1963. ...
Some famous religious conversions, happening in a great variety of contexts, are carried out by intellectuals who use their conversion to make a statement about the world. Arguably, all conversions to some extent make a statement about the world, but some more publicly than others. My contribution will compare the conversions from Anglicanism to the Roman Catholic Church during the Oxford Movement in the 1840s with those of African Americans to (the Nation of) Islam in the 1960s. This is done on the basis of the aforementioned framework, which enables a view of both instances as asymmetric religious contact with a broad public scope. This allows me to compare the conversion trajectories of such disparate figures as John Henry Newman and Malcolm X using their public statements and appearance.
... Since Black people were forcefully brought to North America during colonization, they have been economically, politically, and socially oppressed (X & Haley, 1965). Hooker and Tillery (2016) indicate that for social change to occur for a group of people, they need to unite and mobilize. ...
... Martin Luther King Jr. was harassed by the FBI, specifically the chief J. Edgar Hoover, who was obsessed with documenting Martin Luther King Jr.'s extramarital affairs in hotel rooms and threatening to publicly release the evidence if he did not commit suicide (West, 2008). In Malcolm X's autobiography, he talks about how his phone was tapped, he was watched, and the FBI would frequently show up, armed, at his events (X & Haley, 1965). As well, the Black Panther party was continually harassed, discredited, and eventually exterminated by institutional agencies such as the FBI, Central Intelligence Agency, and the Internal Revenue Service because of their economic agenda that opposed capitalism (Willhelm, 1979). ...
... Unlike Martin Luther King Jr., Malcolm X did not advocate for non-violent resistance (X & Haley, 1965). Although he denied inciting violence, Malcolm did believe in self-defence and emphasized that Black people should protect themselves using arms, if necessary, from brutality (X & Haley, 1965). ...
Although there has been an increase in Black activism after the murder of George Floyd in 2020, Black social movements continue to face obstacles. This research focuses on how pro-Black movements can overcome the repression they face to reach their goals of Black social change. Specifically, this research studies contemporary Black social movements in Canada and the United States to analyze what effective strategies are. This was examined by conducting ten qualitative, semi-structured interviews with members of contemporary Black social movements, with five being from Canada and five being from the United States. Research participants sat through interviews where conversations about their experiences with Black activism, as well as successful and unsuccessful strategies, were facilitated. This research concluded that effective strategies for Black movements to create Black social change are not heavily based on specific action strategies, such as rallies and protests, but more based on effective ways of organizing.
... Para evitar fluctuaciones en el suministro eléctrico, vibraciones por el trasiego de personas y la interferencia magnética de otros aparatos, Elmer tenía que realizar sus medidas entre la una y las cinco de la madrugada, a pesar de que en Míchigan las personas negras tenían impuesto un toque de queda. [12] Cada noche, Elmer preparaba dos celdas, una de referencia y otra con la muestra, 4 seleccionaba la longitud de onda deseada girando el prisma del espectrómetro y leía varias veces el cambio que provocaban en el galvanómetro. Promediando las medidas obtenía el porcentaje de luz absorbido por la muestra. ...
... Su intención era que los estudiantes encontraran en Fisk el mismo nivel que en cualquier otra universidad del Norte. 12 Elmer incluyó en el currículo una asignatura que él mismo impartiría, basada en su creencia de que la ciencia es un aspecto esencial de la cultura. La materia se llamaba "Física Cultural" y abarcaba la historia de la física desde la Antigua Grecia hasta la actualidad. ...
Elmer Imes (1883-1941) fue la primera persona que caracterizó el espectro infrarrojo del cloruro de hidrógeno. Sus resultados pusieron fin al debate de la cuantización de los movimientos moleculares. A pesar del reconocimiento que logró por ello, su carrera científica fue alterada por las barreras que sufrían los ciudadanos afroamericanos en los Estados Unidos de la era Jim Crow. En este artículo explora la biografía de Imes y la influencia de su trabajo, mostrando cómo ambos son un reflejo de la vida de aquellos que sufrían la segregación y el racismo a diario.
... The Saga of an American Family" the book, the work on both parts of the franchise overlapped for some time: "by the time Haley finished his epic book, [producer Stan] Margulies and head screenwriter Bill Blinn had been working for over a year to adapt the story for television" (Delmont, 2016, p. 103). The story itself had been developed by Alex Haley, already an accomplished author known for his groundbreaking "Autobiography of Malcolm X" (Haley, 1965), since the early 1960s. Haley had been sharing results of an ongoing investigation into his family's past on lecture circuit in the late 1960s and early 1970s. ...
This paper explores the cultural, historical, and social significance of the 1977 ABC miniseries Roots. Based on Alex Haley’s acclaimed yet controversial book, the series recounts the generational saga of Kunta Kinte, a Mandinka warrior enslaved and brought to America, and his descendants. Employing a qualitative case study methodology, the study analyzes the series’ content, critical reception, and its profound influence on racial discourse, historical awareness, and television as a medium. Roots pioneered new standards for American television, introducing complex African American protagonists and addressing slavery with unprecedented realism. The series captivated audiences, becoming a cultural phenomenon that garnered record-breaking viewership, critical acclaim, and public discussion. Its impact extended beyond television, fostering interest in African American genealogy, shaping public memory of slavery, and inspiring global cultural references. While debates persist over its historical accuracy and long-term societal effects, Roots remains a cornerstone of American media history, symbolizing resilience, identity, and the enduring legacy of systemic injustice.
... It brings Muslims from all over the world to a single place. For example, this global aspect of the hajj compelled Malcolm X to abandon his anti-white racism; seeing Muslims of varied skin tones worship together did not fit with the Nation of Islam teaching that whites were devils (X with Haley, 1965). Historically, the hajj has had even a stronger global impact. ...
... While the life story of each is complex in its path of development, both are marked by a resistance to heteronomous systems and an ongoing development of corrigible reason-responsiveness that learns from the other and also learns from one's own mistakes. In the case of Malcom X (X and Haley 1987), growth in autonomy involved not simply rejecting his "place" in society and engaging in a process of self-education in prison, it involved a second stage of development in his eventual movement into Islam, beyond the Nation of Islam and the leadership of Elijah Muhammed. Doing so, he tells us, required recognizing his own errors in judgment and developing a deeper realization of himself in relation to the ideological movements around him. ...
... King's parents comforted him and assured him that he was somebody. Malcolm X (Haley, 1964) recalled the shock and pain of his 8th grade teacher saying, "Malcolm, one of life's first needs is for us to be realistic. Don't misunderstand me, now. ...
The author depicts, relying on several of Giorgio Agamben's philosophical concepts as well as a psychoanalytic developmental perspective, the origins and features of inoperative love and spaces, especially as they pertain to oppressive situations wherein social, political, and economic apparatuses undermine the psychosocial well-being of individuals, families, and communities. In addition, the author conceptualizes psychoanalytic therapy as an inoperative space wherein patients actualize their capacity for impotentiality and experience singularity and rapport.
... In what follows, I consider Malcolm X's (Haley, 1964) autobiography as a testament of sustaining in the face of social death. That is, his story reveals how he (and others) found ways, not always helpful, to sustain himself given the social death of racism. ...
In this article, Malcom X’s autobiography is considered as a testament to the various people and ways he sustained himself in the face of the social death of racism. The article begins with brief explanations of racism and social death, viewing each in terms of the work of political philosophers Axel Honneth and Avishai Margalit, as well as the notions of faith and care. These two political philosophers situate the concept of sustaining in the political realm, while the concepts of faith and care highlight racism’s existential perfidy and carelessness. The following section uses the concept of sustaining as an interpretive lens vis-à-vis Malcolm X’s autobiography, noting how, at different moments of his life, he was sustained by various persons, beliefs, and values in the midst of the vicissitudes of a racist society.
... Evasive agencies center on coping strategies (e.g., dropping out of mainstream labor markets to work in grey and black-market activities to avoid racist interactions). Such agencies had long been part of urban Blacks' cultural repertoire, and urban youth had a large supply of role models exhibiting such agencies (Baldwin 1962;Brown 1965;Malcolm X and Haley, 1965). A Black professional living in Indianapolis, Indiana in 1908 explains the then already existing issues of identity and agency confronting urbanized youth: ...
This paper shows how social structure shapes many behaviors of low-income Black peoples’ currently labeled “culture.” It refutes both culture of poverty arguments based in welfare dependency and deindustrialization explanations of the post-1960 increase in single-parent Black families. Historically, distinct discrimination experiences in urban versus rural Black enclaves structured distinct child socializations and Black family formations, North and South. Agrarian enclaves socialized conformity to two-parent-families and racist labor markets; urban enclaves socialized resistance to racially stratified labor markets to preserve self-worth, destabilizing families. Any census measure of pre-1960 Black family structure averages low mother-only rates among rural socialized Blacks and high rates among urban socialized Blacks. The 1960-1980 doubling (21% to 41%) of Black children in one-parent families emerged from urbanization converging Blacks toward urban socialized Blacks’ historically high rate. Post-1970 welfare liberalization and/or deindustrialization were exacerbating factors, not causes. Using a family head’s urban/rural residence at age sixteen to proxy socialization location, logistic regressions on 1960s census data confirm hypothesis.
Although King Faisal succeeded in tripling the annual number of Hajj pilgrims arriving in Saudi Arabia, academic researchers have shown little interest in the underlying religious policies. Drawing on diplomatic archives, newspaper articles, pilgrimage narratives, and speeches, this innovative study highlights the role of Hajj policy in Faisal’s efforts to make Mecca a forum for pan-Islamic Sunni thought. For instance, the pilgrimage allowed him to pursue his pan-Islamic ambitions by recruiting influential pilgrims like Malcolm X for the purpose of spreading the Saudi version of Islamic orthodoxy worldwide. The author also discusses how issues of heterodoxy and geopolitics shaped Faisal’s policy approach, which involved encouraging visits by pilgrims from powerful Muslim countries while seeking to exclude Ahmadis, Southern Yemenis, and Israeli Muslims. Finally, this chapter examines how Faisal used Hajj policy to secure support from other Muslim states for Palestinian liberation.
This study analyses the role of Islam in the formation of Malcolm X's identity and thoughts. Focusing on his moral foundation and evolving beliefs, particularly in theology and politics, this research seeks to elucidate the role of Islam in shaping Malcolm X’s worldview and serving as a moral foundation in his sentiments. The research methodology employed in this study is a qualitative approach with a historical research design. Data collection involves the use of documentation methods and the gathered data are analysed using historical analysis. As a result, the study findings reveal that despite challenging circumstances, Malcolm X successfully emerged from moral decay, discovering a renewed sense of purpose through Islam. Notably, Islam’s principles of justice and equality resonated with Malcolm X. The religion's clear stance on racial matters captivated him, aligning with his pursuit of equality. In essence, Malcolm X's comprehension of Islam significantly contributed to the evolution of his ideas concerning identity, racial dynamics and justice in the American context. The study emphasises how Islam became a transformative force in Malcolm X's life, shaping his vision for a more equitable and just society.
Sijilmassi et al. argue that myths around shared ancestry and history exploit an evolved psychology of interdependence. In contrast, we argue that psychological exploitation is not required. Rather, such myths may be one method, among many, to create a shared understanding of group boundaries, which can be “self-enforcing.” We summarize the game-theoretic basis for this account and some supportive evidence.
Given the tremendous damage chemical dependency can inflict on the human spirit, a transpersonal perspective is relevant to the recovery process because it assigns importance to the development of personal meaning and life purpose. The use of a transpersonal perspective can foster hope for both providers and consumers of services, particularly during periods of recovery when people are struggling with relapse and despair, and when it appears almost impossible to surmount barriers to recovery. During these challenging times people may look to a higher power for strength and fortification however they may conceive of this power (Frankl, 1997).
As the production of Ancients declined significantly after the 1960s, there was a significant increase in the use of ancient allusions in (mostly) Hollywood-style, commercially oriented films from the 1980s (141), peaking in the 2000s (645), and continuing to the present. Of approximately 2000 examples, over 500 include the use of classical languages, with Latin being much more predominant than Greek. Insertions of the ancient languages offer filmmakers a unique spectrum of uses, whether for introducing overarching themes and narrative framing devices, shaping role characterizations, or inserting humor.
After discussing the parameters of usage and common “cinematic Latin” errors in grammar and pronunciation, the chapter devotes sections on (A) magical spells and (B) comic concatenations and inserts from the 1980s, followed by sections devoted to the use of (C) “carpe diem” and (D) other phrases from ancient literature, (E) miscellaneous Latin phrases, (F) legal phrases, (G) “It’s Latin for…”, (H) mottos, (I) scientific terms, (J) derivations, (K) a classical education, (L) extended passages, and (M) conversations.
The legacies of James D. Watson and Malcolm X, though rooted in vastly different fields, offer profound insights into the intersection of science, race, and social change. Watson, a pioneering molecular biologist, is renowned for co-discovering the structure of DNA, a breakthrough that revolutionized genetics and medicine. However, his later controversial views on race and intelligence have sparked significant ethical debates, overshadowing his scientific achievements. In contrast, Malcolm X, a leading figure in the civil rights movement, advocated for Black empowerment, self-defense, and racial justice. His evolving philosophy, from Black separatism to global human rights, has left an enduring impact on social justice movements worldwide. This paper explores the contrasting legacies of these two influential figures, examining how their contributions, philosophies, and controversies have shaped their respective domains and societal impact. Through this comparative analysis, we gain a deeper understanding of the ethical responsibilities inherent in leadership and the lasting effects of their work on society.
Keywords: James D. Watson, Malcolm X, DNA, civil rights, race, ethics, social change, scientific racism, Black empowerment, molecular biology, racial justice, legacy, public discourse, societal impact.
Note: Verbatim GPT-4o. Not the author’s POV.
The majority of Boston’s residents are minorities. These minority residents confront the ongoing effects of racism, including the “hard histories” of enslavement, the civil-rights movement, and community displacement. Some white Bostonians are unaware of these hard histories or see them as an unnecessary and uncomfortable politicizing of the past, while others are aware, but not personally impacted. Public community cultural-resource management archaeological surveys by Boston’s City Archaeology Program seek to confront these hard histories through recent surveys in Boston’s Chinatown, the Boston Latin School site, and the Malcolm X-Ella Little-Collins House. The hard and often entangled histories encountered at these sites challenge public perceptions of archaeology by seeking extensive public engagement through community archaeology. This article explores the economic and social issues created by the hard histories at these sites through the reflections of individuals both personally and professionally connected to these community archaeological surveys.
The purpose of this chapter is to provide a vignette classroom discussion of the primary source YouTube video of Malcolm X's City Desk interview March 1963 with student reactions and teacher commentary taken from classroom experience. Malcolm X is a lynchpin for introducing divisions in Black activism concerning race, policing, and education occurring in 1963, continuing in legacy movements after 1963, and reemerging in the modern push for social justice. Malcolm X holds a place in our collective historical memory that is at the same time recognizable and often misrepresented. This goal for analyzing this specific source is to provide lesson planning of the Long Civil Rights Movement focusing on Malcolm X and his legacy through a detailed sample lesson based on the digital primary source interview of Malcolm X. The larger significance is to ensure secondary classrooms keep pace with history scholarship to illustrate distinct civil rights goals rather than presenting a monolithic Civil Rights Movement.
The study of human rights continues to evolve, with advocacy spanning historical periods to contemporary times due to persistent human rights issues in various countries, particularly Indonesia and the United States (US). Muslim human rights activists have significantly influenced societal awareness and governance to uphold human rights. This study focused on Islamic values dominate advocacy strategies, obstacles faced by Muslim human rights activists, and the similarities and differences in the principles and strategies of advocacy compared to non-Muslim human rights activists. The study aims to analyze the influence of Islamic values reflected in the advocacy strategies of Indonesian and American Muslim human rights activists from 1964 to 2020. Using purposive sampling and descriptive qualitative data analysis, the study identifies the advocacies of Munir Said Thalib, Abdurrahman Wahid, Malcolm X, Muhammad Ali, and Linda Sarsour. Based on the analysis of the Islamic values approach, most of the advocacy strategies of Muslim human rights activists in Indonesia and America, which include persuasion tactics, modeling strategies, litigation strategies, and education strategies, equally apply Islamic values such as honesty, justice, cooperation, hard work, and social order. Despite numerous obstacles, the perseverance of Muslim human rights activists ultimately leads to positive outcomes. Islamic values reflected in the advocacy strategies of Muslim human rights activists are not contradictory to the humanitarian and social values embraced by non-Muslim human rights activists and society globally.
Keywords: Human Rights Advocacy; Islamic Values; Muslim Activist.
This book sheds new light on the importance of Black representation in the US science curriculum from a social, cultural, cognitive, and scientific perspective. Incorporating new methodologies and approaches focused on inclusion and belonging, it will appeal to scholars, researchers, upper-level and post-graduate students with interest in STEM education, race and ethnicity in education, equity, and research methods in education.
Weaving together content, new methodologies, and science education pedagogies, it opens up new space for the meaningful inclusion of the science capital and cultural capital of Black people in the US science curricula. Drawing on ethnographic interviews with African American Gullah-Geechee and research outcomes from
qualitative and quantitative research and curriculum development, it brings home the importance of attending to a sense of belonging in the K-12 science curricula toward lasting equity and inclusion. The author uses applied cognitive psychology theories as frameworks to show how perceptions about the perceived value of Black
representation as a way of knowing is influenced by identity, culture, and social schemas.
Incorporating new methodologies and approaches focused on inclusion and belonging, it will appeal to scholars, researchers, upper-level and post-graduate students with interest in STEM education, race and ethnicity in education, equity, and research methods in education.
Visit: https://www.routledge.com/9781032757193 for more information.
Some philosophers argue that we should be suspicious about shame. For example, Nussbaum endorses the view that shame is a largely irrational or unreasonable emotion rooted in infantile narcissism. This claim has also been used to support the view that we should largely abandon shaming as a social activity. If we are worried about the emotion of shame, so the thought goes, we should also worry about acts which encourage shame. I argue that this line of reasoning does not license the leap from the critique of shame to the critique of shaming. This is because shaming does not always aim to inflict shame on its targets. Many acts of shaming (which I label ‘performative shaming’) should simply be understood as aiming to serve their characteristic function of shoring up social norms and standards.
The Women’s March on 21 January 2017, opened a new social and political landscape for Muslim women to engage in Islamic liberatory activism. I locate Muslim women’s participation in the marches following the 2017 ‘Muslim travel ban policy’ as a site for discovering the link between the politics of resistance and the utility of Islam as a source for liberation. I argue that Muslim women living in minority and post-secular contexts resort to faith as a source of agentival liberation to address the political rhetoric of anti-Islamic sentiments and policies. The outcome of this research demonstrates (1) how Muslim women activists challenge the Western narratives of being oppressed and explore the ways they want to represent themselves; (2) how Islam serves as a catalyst for theological resistance and how this enhances the role of Muslim women as moral and spiritual agents in transforming their political and social conditions; (3) how the Islamic liberation in the US context historically intersects with Black churches’ resistance toward White racism; and (4) how Muslim women’s agency as spiritual beings is linked to the promotion of justice in the Western liberatory movements. Overall, the article shows how Muslim women resort to their spiritual journey and use such narratives to confront unjust political rhetoric and policies.
In this chapter, Campbell analyzes a seminal album of his adolescence. Campbell reflects on how a rap album helped him find his voice as a youth. Grappling with race, identity, and inclusion, this album really spoke to him in ways other outlets could not. To ground this analysis with theory and structure, Campbell uses Cultural Citation and the Community Cultural Wealth Model as a framework for the conversation. Connecting the album with a young person’s “capital” is a new approach not often done. Fast forward to the present day, this album has not only impacted Campbell as a youth but also molded him into the educator, social justice advocate, and musicologist he has become today.
The geography of sex work has received attention from scholars exploring its ebb and flow based on how police, neighbors, and gentrification influence sex work zones; however, there are few studies about how sex market facilitators move within and feel about working in these zones. Researchers, artists, and activists have used psychogeography maps or maps that elucidate how individuals conceptualize place and their personal, emotional relationship to the city’s geography. We, a criminologist and a visual artist, used this psychogeography technique adapted from Debord and Lynch’s work. Sixty sex market facilitators working in NYC from the 1970s–2012 drew maps of their everyday operations. This participatory method enabled participants to feel and recall the emotions of this high-risk activity. This paper analyzes participants’ maps and corresponding narratives by exploring Lyng’s idea of edgework, the synergy of risk-taking activity, and feelings of mastery, authenticity, excitement, control, and a search for respect. This study addresses how participants map urban space from positions of ‘advanced marginalization,’ showing the impacts of spatial and mental boundaries of possibility. Through this psychogeography method, participants engaged in ‘countermapping’ as a form of resistance. The sensations and emotions derived from facilitation and its evolution moved us closer to understanding sex market facilitation from the inside.
Trauma has mainly been viewed as an isolated experience, but upon further research, sociologists and researchers alike have come to realize that trauma can be shared as a collective. The coined term for this being cultural trauma, a trauma that is carried through generations due to the transfiguration of the collective psyche and identity in the wake of horrifying events. Using the African American community as the leading example of such trauma, due to their long history of responses to the lynchings of the 1950’s and the police brutality of the 2000’s, such as cases like Emmett Till’s and George Floyd. This article expands on the theory of cultural trauma by explaining the idea of the healing in this community to be nearly impossible if the routine of racial violence that changes the collective sense of self has been weaved into the systemic structures of the country, and presents itself in different forms throughout the decades.
This article explores antiracist pedagogy within the secondary English language arts classroom through a literary response technique called Invitations to Create.
When Malcolm X visited Africa in 1964 and gave a lecture at the University of Ghana, he introduced himself as an exiled in his own country: “I’m from America but I’m not an American”. He was not the only one in this situation; most of the jazz performers of that age understood themselves in a similar way. As exiles in their own country, they did not simply jump to the alternative of Africa as a home to return to, but viewed it as an opportunity to be seized, more universal than any paradigm allowed before, and especially more universal than the universalism of the whites. We will investigate the possibility of such an invented and open diasporic identity. We will consider it, at least for the context defined above, as an X that provides the chance of a radical change in articulation both with the emergence of free jazz and with the independence of Africa.
This paper deals with the symbolism of Malcolm’s nicknames and names in The Autobiography of Malcolm X (Malcolm X & Haley, 2015). The scrutiny of these nicknames and names stands for an outstanding attempt to surface a good understanding of the most ambiguous and changeable figure of the civil rights movement of the 1960s. Nicknames such as Homeboy, Red, and Satan are very evocative in his life story because they reveal dark and nightmarish stereotypes and episodes of his depravity process in ghettoes and in prison during his childhood and adolescence. This trilogy of nicknames shows how he is involved in illegal and immoral activities such as gambling, gang life, drug dealings, and housebreakings. Therefore, names such as Malcolm X, El-Hajj Malik El-Shabazz, and Omowale, on their behalf, introduce the reader to the protagonist’ rebirth process under Islamic influences with the perspective of quest of true identity on American soil and in Africa. They show how he becomes a radical Black Muslim, how he adopts orthodox Islam in Mecca, and how he ties a strong attachment to Africa.
This chapter we ask what becomes of a war involving a civilized people for doing nothing more than occupying their own country and refusing to accede to the historical bloodlust from an oligarch with blood-spattered dreams of restoring the dimensions of an ancient empire? Dare anyone tell the Oligarch that we live in a different world now, one in which atmospheric chemicals sketch the parameters of a much more wretched future? The Oligarch does not live in a world where the rules of nature call the tune. Instead, the Oligarch rattles his nukes (the world’s tallest stack!) and implies that the neighbors of the nation that has been attacked may be next. Meantime, in another battle that the Oligarch does not see, or even acknowledge, chemicals warm the atmosphere and constantly distort. The weather. One thing that war does very efficiently is to monopolize the attention of those who wage it. In fact, the practice of war increases the atmospheric load of carbon dioxide, methane, and other trace gases that heat the atmosphere at an accelerating rate. Greenhouse gasses recruit no armies. They bear no historical grudges and no desires to restore old empires. They have no imperial dreams. All they do is hold heat in a way that distorts weather and, eventually, climate, in ways that make life more difficult for all people.
This paper affords a identify and discover human faces is an photograph irrespective of their
position, scale, in-aircraft rotation, orientation, pose, illumination etc. To efficaciously become
aware of the individual through surprising the history and different noises within side the
photograph. It have to be easy and powerful for the customers and become aware of faces
which might be covered with scarf, mask, shades etc, is one of the vital components that
influences the overall performance of face reputation. Many algorithms and technology are
proposed to clear up the occluded face reputation wherein we use haar cascade set of rules that
is simplest one. Initially this set of rules wishes loads of nice pix(pix of faces) and terrible
pix(pix without faces) to teach the classifier then we should extract features from it. Facial
detection is prompted through readability of the photograph, colored or black and white pix. It
can simplest help frontal detection of pix and the education does takes loads of time with a
purpose to separate a terrible face from a terrible face from a nice face.
Keywords—Haar cascade, Face Detection, Recognition, nice face, Terrible fac
Costume designers collaborate with film directors to bring the characters in the script to life. Film costumes are a visual tool of a narrative nature with which costume designers meet the diegetic needs of each story. Through clothing, they make internal aspects of the characters visible, such as their transformations, their nature and styles, their passions, aspirations and suffering, as well as aspects of the spatial, temporal and social context in which the stories take place. This study explores costume design by Ruth E. Carter as a dramatic tool in the biopic Malcolm X (1992), directed by Spike Lee. To that end, the function of film costumes is assessed both as a visual and narrative tool that exceeds the aesthetic dimension and is essential to give meaning to any film production.
This chapter utilizes an autobiographical approach that links cultural history to the education children receive in the classroom. The author presents a narrative account of the author's personal story as a child of mixed racial identity as well as mixed cultural identity to explicate the range of emotions, the expanse of experiences rooted in racial hostility, and the child's response as he navigates this landscape and journey towards making sense of these experiences in the shaping of his identity. This chapter is grounded in funds of knowledge theory, identity theory, and culturally relevant theory. The process and resulting production of the author's own funds of knowledge challenge the validity of the traditional Eurocentric Western epistemologies that the author was formally educated within.
The life of Marcelo R. Dablo Sr., known as Celoy in his life, remains obscure to the people of Pagadian City, Zamboanga del Sur, Philippines. There is a street and a school named after him, people can identify him as one of the pioneers of the city, his family donated his dossier on the history of the city, and many times he was posthumously awarded by Pagadian as its historian, but his life is rarely appreciated. He left a biographical note on himself, and his descendants later came up with their own biographical and historical notes about him, but these writings are inclined towards hagiography. This study is an attempt at a historically grounded biography of Celoy’s life following a Lacanian framework, specifically the discourse of the hysteric. Through an analysis of the different biographical notes about him and the writings that he left behind, including but not limited to his dossier, this study argues that Celoy was driven by an unexplainable thirst for knowledge, and it was his pursuit of it that shaped his life. Like Faust, who made a pact with the devil in exchange for knowledge, Celoy was drawn towards knowledge. His path led him to invent agricultural implements, venture into mathematical tools and calculations, dabble with poetry, and write history. Presented in reverse, starting from his (contested) position in the Pagadian symbolic to his birth, this study is a synthesis of the biographical notes on him and an analysis of his writings.
This chapter calls for a paradigm shift in clinical graduate programs regarding their fundamental commitment to matters of anti-oppression and sociocultural attunement in therapy. We review the Person of the Therapist training based on our own experiences as professionals of color in the field of marriage and family therapy. Emphasis is given to the utility of this model in developing culturally sensitive and anti-oppressive therapists. This chapter begins with an introduction of the authors, as well as areas of conviction we hold given our experiences as professors, researchers, and clinicians thus far. In our estimation, self-work in family therapy training has filtered through an academic status quo that centers learning styles not meant for diverse populations. We speak to our advocacy for a change in the culture, where family therapy training becomes more personal; an impetus we feel strongly about, given that the work of therapy is personal.KeywordsFaculty of colorFamily therapy educationTrainingCultural diversitySocial justiceEducational programsCurriculum
The Autobiography of Malcolm X highlights the eponymous subject’s conversion from aimless rage and criminality to a form of militant study while in prison, a conversion dedicated to understanding the societal foundations of power and racial inequality. Central to this understanding is the idea that new philosophical perspectives and ‘thought-patterns’ are necessary to reprogramme dominant or ‘brainwashed’ mindsets towards organising political resistance. In this article, I explore Malcolm X’s concepts of ‘conversion’ and ‘prison’, identifying them, not only as mere spatiotemporal locations, but also as larger frames in which Malcolm conceives of domination and freedom. I identify Malcolm’s three-aspect account of domination through which radical education and mental liberation drive his project of Black nationalism. I then consider the significance of an unexpected ally invoked by Malcolm: the 17th century philosopher Benedict de Spinoza, described as a ‘Black Spanish Jew’ and presented as an oppositional figure to the western philosophical canon. While this alliance is partly rhetorical, if overlooked, both work through problems of ‘epistemic agency’ and ‘democratic civic agency’ as vital for ameliorating domination and enhancing freedom. Malcolm and Spinoza offer distinct but significant contributions to ideas of domination and freedom in terms of both an individual and a collective capacity to think and act.
I would like to start my response by expressing my profound gratitude to the three commentators for their in-depth engagement with my book, their generous comments, and the rich variety of though-provoking challenges and critiques. Their contributions urge me to refine the theoretical and empirical implications of the book in novel ways. Responding to all of their excellent observations would go beyond the scope of this short essay, but I will address what I identify as the most fundamental arguments, clustered in three main themes, according to which I will structure my response. The first part will address the comments of the reviewers that relate to key definitions and case classifications. The second part focuses on challenges to the theoretical argument, including alternative explanations. Finally, the third part addresses unresolved questions in the book identified by the reviewers, which open up promising avenues for future research.
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