ME and MY AFRO


Book Description




ME AND MY AFRO


Book Description

A young boy with an Afro celebrates his uniqueness in this precious and simple story about loving oneself and what makes us different. From 10-year-old debut author, Aiden M. Taylor, comes this self-styled and joyful narrative about feeling comfortable and letting the world know that he loves himself-and his Afro. Filled with vibrant and cheerful illustrations, this book is a perfect read-aloud for families who wish to enjoy together a charming story of self-love and pride; and for those looking for a sweet opportunity to have a dialogue about the uniqueness and beauty of all children.




ME AND MY AFRO Coloring Book


Book Description

Children will have loads of fun in the Me and My Afro coloring book, all while celebrating self-empowerment, cultural diversity, and inclusion. Follow Aiden and his awesome friends throughout the more than thirty coloring and activity pages that inspire creativity, promote self-confidence, all while spreading a powerful positive message of self-love.




ME and MY AFRO


Book Description




Afropean


Book Description

Winner of the Jhalak Prize 'A revelation' Owen Jones 'Afropean seizes the blur of contradictions that have obscured Europe's relationship with blackness and paints it into something new, confident and lyrical' Afua Hirsch A Guardian, New Statesman and BBC History Magazine Best Book of 2019 'Afropean. Here was a space where blackness was taking part in shaping European identity ... A continent of Algerian flea markets, Surinamese shamanism, German Reggae and Moorish castles. Yes, all this was part of Europe too ... With my brown skin and my British passport - still a ticket into mainland Europe at the time of writing - I set out in search of the Afropeans, on a cold October morning.' Afropean is an on-the-ground documentary of areas where Europeans of African descent are juggling their multiple allegiances and forging new identities. Here is an alternative map of the continent, taking the reader to places like Cova Da Moura, the Cape Verdean shantytown on the outskirts of Lisbon with its own underground economy, and Rinkeby, the area of Stockholm that is eighty per cent Muslim. Johny Pitts visits the former Patrice Lumumba University in Moscow, where West African students are still making the most of Cold War ties with the USSR, and Clichy Sous Bois in Paris, which gave birth to the 2005 riots, all the while presenting Afropeans as lead actors in their own story.







The Afro-Latin@ Reader


Book Description

The Afro-Latin@ Reader focuses attention on a large, vibrant, yet oddly invisible community in the United States: people of African descent from Latin America and the Caribbean. The presence of Afro-Latin@s in the United States (and throughout the Americas) belies the notion that Blacks and Latin@s are two distinct categories or cultures. Afro-Latin@s are uniquely situated to bridge the widening social divide between Latin@s and African Americans; at the same time, their experiences reveal pervasive racism among Latin@s and ethnocentrism among African Americans. Offering insight into Afro-Latin@ life and new ways to understand culture, ethnicity, nation, identity, and antiracist politics, The Afro-Latin@ Reader presents a kaleidoscopic view of Black Latin@s in the United States. It addresses history, music, gender, class, and media representations in more than sixty selections, including scholarly essays, memoirs, newspaper and magazine articles, poetry, short stories, and interviews. While the selections cover centuries of Afro-Latin@ history, since the arrival of Spanish-speaking Africans in North America in the mid-sixteenth-century, most of them focus on the past fifty years. The central question of how Afro-Latin@s relate to and experience U.S. and Latin American racial ideologies is engaged throughout, in first-person accounts of growing up Afro-Latin@, a classic essay by a leader of the Young Lords, and analyses of U.S. census data on race and ethnicity, as well as in pieces on gender and sexuality, major-league baseball, and religion. The contributions that Afro-Latin@s have made to U.S. culture are highlighted in essays on the illustrious Afro-Puerto Rican bibliophile Arturo Alfonso Schomburg and music and dance genres from salsa to mambo, and from boogaloo to hip hop. Taken together, these and many more selections help to bring Afro-Latin@s in the United States into critical view. Contributors: Afro–Puerto Rican Testimonies Project, Josefina Baéz, Ejima Baker, Luis Barrios, Eduardo Bonilla-Silva, Adrian Burgos Jr., Ginetta E. B. Candelario, Adrián Castro, Jesús Colón, Marta I. Cruz-Janzen, William A. Darity Jr., Milca Esdaille, Sandra María Esteves, María Teresa Fernández (Mariposa), Carlos Flores, Juan Flores, Jack D. Forbes, David F. Garcia, Ruth Glasser, Virginia Meecham Gould, Susan D. Greenbaum, Evelio Grillo, Pablo “Yoruba” Guzmán, Gabriel Haslip-Viera, Tanya K. Hernández, Victor Hernández Cruz, Jesse Hoffnung-Garskof, Lisa Hoppenjans, Vielka Cecilia Hoy, Alan J. Hughes, María Rosario Jackson, James Jennings, Miriam Jiménez Román, Angela Jorge, David Lamb, Aida Lambert, Ana M. Lara, Evelyne Laurent-Perrault, Tato Laviera, John Logan, Antonio López, Felipe Luciano, Louis Pancho McFarland, Ryan Mann-Hamilton, Wayne Marshall, Marianela Medrano, Nancy Raquel Mirabal, Yvette Modestin, Ed Morales, Jairo Moreno, Marta Moreno Vega, Willie Perdomo, Graciela Pérez Gutiérrez, Sofia Quintero, Ted Richardson, Louis Reyes Rivera, Pedro R. Rivera , Raquel Z. Rivera, Yeidy Rivero, Mark Q. Sawyer, Piri Thomas, Silvio Torres-Saillant, Nilaja Sun, Sherezada “Chiqui” Vicioso, Peter H. Wood




Afro-Christian Convention


Book Description

The story of the Afro-Christian Convention, one story of many in the history of the independent Black Church, is the story of faith, survival, affirmation, and empowerment in the hostile environment of racism. From 1892 to the 1960s, the Afro-Christian Convention was composed of 150 churches and 25,000 members, located primarily in North Carolina and Virginia. The tradition of the Afro-Christian church, too long ignored and under-celebrated, takes its rightful place in the canon of United Church of Christ history.




The Afro-Latino Memoir


Book Description

Despite their literary and cultural significance, Afro-Latino memoirs have been marginalized in both Latino and African American studies. Trent Masiki remedies this problem by bringing critical attention to the understudied African American influences in Afro-Latino memoirs published after the advent of the Black Arts movement. Masiki argues that these memoirs expand on the meaning of racial identity for both Latinos and African Americans. Using interpretive strategies and historical methods from literary and cultural studies, Masiki shows how Afro-Latino memoir writers often turn to the African American experience as a model for articulating their Afro-Latinidad. African American literary production, expressive culture, political ideology, and religiosity shaped Afro-Latino subjectivity more profoundly than typically imagined between the post-war and post-soul eras. Masiki recovers this neglected history by exploring how and why Black nationalism shaped Afro-Latinidad in the United States. This book opens the border between the canons of Latino and African American literature, encouraging greater intercultural solidarities between Latinos and African Americans in the era of Black Lives Matter.




Women Warriors of the Afro-Latina Diaspora


Book Description

Hers is one of eleven essays and four poems included in this volume in which Latina women of African descent share their stories. The authors included are from all over Latin America-Brazil, the Dominican Republic, Haiti, Panama, Puerto Rico, Venezuela-and the United States. They write about the African diaspora and issues such as colonialism, oppression and disenfranchisement. Diva Moreira, a Brazilian, writes that she experienced racism and humiliation at a very young age. The worst experience, she remembers, was her mother's bosses' conviction that Diva didn't need to go to school after the fourth grade, "because blacks don't need to study more than that."