Improvising the Future in Post-Katrina New Orleans

Author(s):  
Eric Porter

This chapter examines how New Orleanians in the post-Katrina era have drawn upon African American–rooted parade traditions, especially the practice of second lining, to respond to what some have called the biopolitical order in New Orleans, particularly those aspects of it related to state and criminal violence. Some parades have been organized by long-established social aid and pleasure clubs and other traditional African American networks; some are the product of emergent cultural and political formations. Such acts may be viewed as improvised responses to a biopolitical order that is itself both scripted and improvisational. Although the cultural politics of such acts are often contradictory, this essay contends that they often open up important political space for collaboration and reflection on key social justice issues that are defining New Orleans in the post-Katrina era.

2008 ◽  
Vol 1 (2) ◽  
pp. 48-61
Author(s):  
Paul B. Perrin ◽  
Angelica Brozyna ◽  
Andrea B. Berlik ◽  
Frederic F. Desmond ◽  
Huan J. Ye ◽  
...  

We—five graduate-student counselors and one professor—provided social support to African- American residents in New Orleans’ post-Katrina Ninth Ward. We describe residents’ narratives, our reactions to our own privileges made salient, our personal growth, and post-Katrina social injustice. We then suggest ways for individuals to contribute to disaster relief/social justice.


Moreana ◽  
2013 ◽  
Vol 50 (Number 193- (3-4) ◽  
pp. 54-73
Author(s):  
Nicolas Tenaillon

As a renowned jurist first and then as a top politician, Thomas More has never given up researching about a judicial system where all the fields of justice would be harmonized around a comprehensive logic. From criminal law to divine providence, Utopia, despite its eccentricities, proposes a coherent model of Christian-inspired collective living, based on a concern for social justice, something that was terribly neglected during the early 16th century English monarchy. Not only did History prove many of More’s intuitions right, but above all, it gave legitimacy to the utopian genre in its task of imagining the future progress of human justice and of contributing to its coming.


Author(s):  
Emily Suzanne Clark

The typical story of African American religions narrates the development and power of the Protestant black church, but shifting the focus to the long nineteenth century can reorient the significance of the story. The nineteenth century saw the boom of Christian conversions among African Americans, but it also was a century of religious diversity. All forms of African American religion frequently pushed against the dominance of whiteness. This included the harming and cursing element of Conjure and southern hoodoo, the casting of slaves as Old Israel awaiting their exodus from bondage, the communications between the spirit of Abraham Lincoln and Afro-Creoles in New Orleans, and the push for autonomy and leadership by Richard Allen and the rest of the African Methodist Episcopal Church. While many studies of African American religions in the nineteenth century overwhelmingly focus on Protestantism, this is only part of the story.


2021 ◽  
pp. 0044118X2110078
Author(s):  
Anna Ortega-Williams ◽  
Troy Harden

Positive youth development (PYD), while embraced in many sectors of youth work, has faced criticism for its primary emphasis on positive personal change and adaptation, without a strong emphasis on social justice and culture, especially relevant for African Americans. Additional models of PYD addressing these conceptual gaps have emerged, however few explicitly address anti-Black racism and historical trauma impacting African American youth development. In this paper, expanded models of PYD, specifically Empowerment-Based Positive Youth Development (EBPYD) and Critical Positive Youth Development (CPYD) will be examined for their strengths and limitations in responding to (1) anti-Black racism and (2) historical trauma among African American youth. Key strategies of these models, such as promoting prosocial behavior and civic engagement will be reconceptualized and expanded to account for developmental needs imposed by historical oppression and contemporary racism against African American youth. Implications for PYD programing will be discussed.


2021 ◽  
Vol 49 (2) ◽  
pp. 222-230
Author(s):  
Ronit Elk ◽  
Shena Gazaway

AbstractCultural values influence how people understand illness and dying, and impact their responses to diagnosis and treatment, yet end-of-life care is rooted in white, middle class values. Faith, hope, and belief in God’s healing power are central to most African Americans, yet life-preserving care is considered “aggressive” by the healthcare system, and families are pressured to cease it.


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