undrgrnd Cliquez ici Baby KDP nav-sa-clothing-shoes nav-sa-clothing-shoes Cloud Drive Photos Beauty Cliquez ici Acheter Fire Acheter Kindle Paperwhite cliquez_ici Jeux Vidéo Gifts
Acheter d'occasion
EUR 17,69
+ EUR 2,99 (livraison)
D'occasion: Très bon | Détails
Vendu par livres_allemands
État: D'occasion: Très bon
Commentaire: Veuillez noter que nous ne livrons pas au Danemark. D'occasion - très bon livre. Expédié en direct des Etats Unis sous 10 à 14 jours ouvrés. Vendeur établi depuis 2000.
Vous l'avez déjà ?
Repliez vers l'arrière Repliez vers l'avant
Ecoutez Lecture en cours... Interrompu   Vous écoutez un extrait de l'édition audio Audible
En savoir plus
Voir les 2 images

The Black Atlantic - Modernity & Double Consciousness (Paper) (Cobee) (Anglais) Broché – 1 mars 1995

Voir les formats et éditions Masquer les autres formats et éditions
Prix Amazon
Neuf à partir de Occasion à partir de
"Veuillez réessayer"
EUR 34,75
Broché, 1 mars 1995
EUR 24,12 EUR 17,69

Idées cadeaux Livres Idées cadeaux Livres

Idées cadeaux Livres
Retrouvez toutes nos idées cadeaux dans notre Boutique Livres de Noël.

Offres spéciales et liens associés

Descriptions du produit

The Black Atlantic Afrocentrism. Eurocentrism. Caribbean Studies. British Studies. To the forces of cultural nationalism hunkered down in their camps, this bold hook sounds a liberating call. There is, Paul Gilroy tells us, a culture that is not specifically African, American, Caribbean, or British, but all of these at once, a black Atlantic culture whose themes and techniques transcend ethnicity and nationality to ... Full description

Aucun appareil Kindle n'est requis. Téléchargez l'une des applis Kindle gratuites et commencez à lire les livres Kindle sur votre smartphone, tablette ou ordinateur.

  • Apple
  • Android
  • Windows Phone

Pour obtenir l'appli gratuite, saisissez votre adresse e-mail ou numéro de téléphone mobile.

Détails sur le produit

Commentaires en ligne

Il n'y a pas encore de commentaires clients sur Amazon.fr
5 étoiles
4 étoiles
3 étoiles
2 étoiles
1 étoiles

Commentaires client les plus utiles sur Amazon.com (beta)

Amazon.com: 8 commentaires
36 internautes sur 39 ont trouvé ce commentaire utile 
a textual odyssey of rethinking black political culture. 3 septembre 2001
Par martin de leon - Publié sur Amazon.com
Format: Broché
In "The Black Atlantic" Paul Gilroy constructs an excellent text based on the black diasporic experience. His views of black culture as being a dynamic networked construct based on the idea of the diaspora derived from Jewish culture, is an illuminating concept that contains great substance. Gilroy's underlying transnational humanism (that can be read in his latest pseudo-utopian work "Against Race") and vital rethinking about the perils of cultural nationalism and the urgent benefits of a unique hybrid culture is a thoroughly needed breath in the stasis of linear monocultural thinking. The book functions in an excellent manner in addressing the complex dynamics of slavery, colonization, and their inherent residual effects on black political culture. In addition the method in which Gilroy weaves Adorno, Hendrix, hip-hop culture, Du Bois, Wright, Hegel and a host of others in a clear and eloquent manner is cause for reading in itself. In a nutshell, this is a valuable sociological and philosophical work that creates a rupture in linear, absolutist views of history, sexuality, identity and other various elements in relation to black particularity. In this book Gilroy composes the dynamics of intercultural exchange (whether artistic, political, social, moral etc.) as well as attributing to socialized historical memory through its brilliant text.
20 internautes sur 22 ont trouvé ce commentaire utile 
In Conversation About the Origin and Intellect of "Black" Expression 15 octobre 2006
Par A.B. - Publié sur Amazon.com
Format: Broché
Paul Gilroy's The Black Atlantic: Modernity and Double Consciousness begins with a clear problematic. Prevailing historical authority subscribes to racial, ethnic, or national essentialism in analyzing "blackness." This reduces the cultural and political history of "black" people to a physics of isolated particles. Instead of unrelated national histories, Gilroy seeks a postnational account of the black Diaspora. Gilroy's effort involves searching for common modes of reason across hybrid black Atlantic cultures. He believes that the academic endeavor of African studies, when framed by the nation state as a mode of inquiry (e.g. "African-American studies") can not engage the African Diaspora as a liquid phenomenon that is in constant dialogue with itself. For Gilroy, this Diaspora does not "fit" in the compartments of national boundaries. These boundaries impair present-day political resistance because they deny an alternative to European cultural hegemony in articulating the black relationship to modernity. Moreover, these boundaries obscure the hybrid legacy of prevailing "western" civilization.

Importantly, Gilroy diverges from a number of other thinkers (in fields as diverse as Communications, Anthropology, and History) as to the origins of "black" artistic expression. Scholars like Marshall McLuhan, Walter Ong, and Lawrence Levine would contend that black culture maintains an essential orality in the midst of modernity. Each has a way to avoid the tendency of this contention to exoticize blackness. (McLuhan concludes that modernity is oral and that technology is an extension of sensation in his "Gutenberg Galaxy" and "Understanding Media." Ong systematizes the cognitive aptitudes of oral and literate worldviews in his aptly titled "Orality and Literacy." Levine concludes that black expressive forms have been gradually inscribed by modernity in the century following the Civil War in his seminal "Black Culture and Black Consciousness.") These thinkers embody the idea of "latent orality" which framed the prevailing academic status of black cultural expression in the 1960s and 1970s.

A major figure who broke this paradigm in the 1980s was Henry Louis Gates Jr. Gates articulates a sophisticated and literate intellectual tradition through the way in which black vernacular signifies upon itself. The result is a critical conversation on political subjectivity within black expression. This resists the reduction of black cultural texts to latent orality or the reduction of black intellect to assimilation of Western knowledge aesthetics. Gates shows that black expression has a sophisticated textual criticism that predated and survived European hegemony. But for Gilroy, this does not go far enough.

Gilroy sees "textuality" itself as a problematic instrument in analyzing black music. He ties the moral basis of black music to a critique of modernity in what he calls a "politics of transfiguration." In contrast to Gates's critique of black vernacular, Gilroy sees in black music an invocation to literacy (critical discourse that is abstract from present circumstance) that is morally constituted of a critique of the shortfallings of modernity. In other words, whereas Gates sought a distinctly African means of achieving critical thought as rooted in European knowledge aesthetics (a mind-body split--Gates's signification is a sophisticated life of the mind above the body), Gilroy sees the counterculture of modernity as negating this split between "ethics and aesthetics, culture and politics (page 39)." Whereas Gates shows that literacy and reason are not solely European genealogies, Gilroy shows that black vernacular is not necessary for black reason. For Gilroy, black expression ("counterculture") is a moral signification upon modernity. This counterculture does not reify textuality because it objects to knowledge as something abstract to the human lifeworld, a hallmark of European thought. Gilroy's counterculture is thus a "post-literate" mode of reason, an engagement with the intellectual future rather than the intellectual present (Gates) or the intellectual past (McLuhan/Ong/Levine).
31 internautes sur 36 ont trouvé ce commentaire utile 
An insightful look at black transglobal culture 14 janvier 1999
Par Un client - Publié sur Amazon.com
Format: Broché
Paul Gilroy brings a fresh eye and mind to the challenging task of examining black cultural and political manifestations as they affect the transglobal community. Gilroy, unlike some cultural theorists, sees the interconnectedness between those discourses around race, class, gender, and sexuality and its impact on the black and world communities. It is his articulation of how these entities are intertwined that makes for a fresh and insightful examination of contemporary black diasporic experience.
2 internautes sur 2 ont trouvé ce commentaire utile 
is the medium the message? 16 janvier 2012
Par Case Quarter - Publié sur Amazon.com
Format: Broché Achat vérifié
gilroy writes of forms of transmission, historically describing communication of experience and culture by blacks from periods of history when direct communication was regimented, curtailed and silenced up to the post-literate musical culture of the twentieth century.

during slavery, ways of communication were found in song and dance, in utterance and gesture. in the case of margaret garner, an escaped slave on trail for killing her child, the violence of slavery and its effects were made known in several forms: the act of infancide, the publication of the act through the media, personal published accounts such as in a memoir by an abolitionist, levi coffin, the championing of the case by a noted suffragist of the day, lucy stoner, and, a century later, continued by the fictionalization of margaret garner's story by toni morrison in her novel, Beloved.

gilroy looks at two forms of transmission, sea travel and the artifact: books, records, and choirs. situating his book in the countries on the continents connected by the atlantic ocean, africa, europe and the north and south americas, he touches on communication on slave ships from africa, with deeper probing into communication by 19th century free black intellectuals, those fortunate to travel to other countries, and communication by blacks during the slave trade, free and enslaved, who worked on ships. for gilroy, the travels resulted in interaction, and the exchange and transmission of ideas.

delving into the double consciousness blacks experienced living in two cultures, gilroy argues that blacks were no strangers to modernity in europe and the americas, that modernity was not exclusive to whites, and that europe and the americas benefited from the contributions of blacks, slave, traveler, and citizen alike.

the writers, frederick douglass and richard wright, and their books, are given chapters, as is the fisk choir, and, more recently, the record in the hands of producers and performers of the hip hop generations.

although gilroy has included some interesting stories of black intellectuals that should appeal to the general reader, a word to the wise, The Black Atlantic is work by a serious scholar, highly researched, and part of an informed conversation among black intellectuals.
1 internautes sur 2 ont trouvé ce commentaire utile 
A New Continent “in between” 7 août 2014
Par Ulrich Gdhler - Publié sur Amazon.com
Format: Broché Achat vérifié
The turn from class politics to identity politics and from „Western Marxism” to post-Structuralist deconstruction in the 1980s appeared to me as a de-politicization of the intellectual discourse and probably also as an effect of the historical defeat of the Left against Neoliberal “There is no Alternative” ideology. Of course there were the exceptional works of Judith Butler, which demonstrated the powder keg implied in deconstruction. But as Literature Theory and Cultural Studies are concerned I saw (and still do) their development from the 1970s to the 1990s rather as a descent into academic institutionalisation and political irrelevance.
Peter Gilroy’s “The Black Atlantic” is one of the books that could perhaps change my mind. Coming from a family of Caribbean immigrants to London, Gilroy is both European and black, a black Englishman. Being a black Englishman is in fact a provocation against modern racism per se. While racist and nationalist discourses describe those identities as mutually exclusive, Gilroy is interested in ambiguities and the space between them and finds a whole new world. Gilroy very much builds on W.E.B. Du Bois’ book “The Souls of Black Folk” (1903) and the theory of a “double consciousness”.
Gilroy settles on the image of ships in motion and across the Atlantic, the “Black Atlantic”. Gilroy discovers a new continent “in between”. This is the world of Oluadah Equiano and the black Chartists Cuffay and Wedderburn. Did you know that at the end of the eighteenth century a quarter of the British navy was composed of Africans? Gilroy wants to overcome nationalist approaches and argues cultural historians could take the Atlantic as one single unit of analysis and produce an explicitly transnational and intercultural perspective. The book “The Black Atlantic” deals with the journeys of W.E.B. DuBois and Richard Wright. Gilroy explains that contact with Europe were seminal for both authors. Gilroy uses the concept of “Diaspora” instead of the pan-African discourse.
Gilroy was a scholar at the famous Birmingham Centre for Contemporary Cultural Studies. He asks critical questions about the association of Cultural Studies with “Englishness” in the works of Raymond Williams and E.P. Thompson. He strongly advocates breaking away from the idea of a left English nationalism. Gilroy wants to break the dogmatic focus on discrete national dynamics and sharply criticizes the “morbid celebration of England and Englishness” in the works of Raymond Williams. Gilroy deals with the painting “The Slave Ship” by J.M.W. Turner and its owner John Ruskin. He demonstrates the complicity of Williams’ national canon of conservative anti-industrialists with slavery. This is a sharp critique of Williams’ famous book “Culture and Society”.
Gilroy likes to talk of the Jamaica migrants in Britain as “black settlers” and uses a notion usually reserved for white English colonists in America for black immigrants in England. He is interested in the hybridity and intermixture of ideas. He shows the important role black slaves played in the development of the English labour movement and the important role of Hegelian philosophy in the work of W.E.D. DuBois.
Gilroy discovers a complicity of racialized reason and white supremacist terror. He mentions the racist prejudices of Kant, Voltaire, and Burke. In Gilroy’s account black vernacular culture has become a sort of post-modernism “avant la lettre”.
Gilroy develops his arguments with black music as the expression of the unspeakable terrors of slavery. The main chapters of the book deal with W.E.B Du Bois’ and Richard Wright’s journeys to Bismarck’s Germany and France. I believe it would make sense to read at least Du Bois’ “The Soul of Black Folks” and Richard Wright’s “Native Son” before tackling “The Black Atlantic”. Anyway, after reading “The Black Atlantic” I have to change my reading lists.
Ces commentaires ont-ils été utiles ? Dites-le-nous

Rechercher des articles similaires par rubrique


Souhaitez-vous compléter ou améliorer les informations sur ce produit ? Ou faire modifier les images?