Tuesday, November 13, 2007
Latino subculture, focusing on media representation
Here is a link to my cultural studies project. I'm sorry that the technology wasn't working for me today in class. I hope you like the music videos and expect many changes to come!http://la-vida-viva.blogspot.com/
Monday, November 12, 2007
Jenny's Project
Here is the link to my blog: Flavor of What? This is just a rough draft, so bear with me.
Tuesday, November 6, 2007
Mike's Presentation
Here's the blog I'll be using in my presentation. I don't know when I'll be presenting yet, but feel free to take a gander.
www.peterson583.blogspot.com
www.peterson583.blogspot.com
Monday, November 5, 2007
Diane's Project
Here is the link for my cultural studies project. It is most definitely a work in progress, so a lot of the pages are still blank. Don't worry, it won't stay like that forever.
http://anonymouscommentary.googlepages.com/
http://anonymouscommentary.googlepages.com/
Wednesday, October 31, 2007
Rethinking West
After our discussion in class yesterday I would like to offer a "rethinking" of West's article.
I still think that "the threat of nihilism" is a cop out. And these are my reasons: First, West argues that when Africans were brought to the New World that there was a struggle against nihilism, but that the people overcame it by turning to culture and community (277). Second, he states the reason nihilism is a threat now is because of the "commodification of black life and the crisis of black leadership" (278). Ok, I would like to address the commodification of black life first. It was brought up in class that this commodification is of the "hip-hop" culture. I am confused how this leads to nihilism. Is this because other races/cultures are taking on the attributes of a traditionally black culture? In my opinion, and granted it may not be the "correct" one, much of the hip-hop culture has brought community and agency to black Americans. I realize that now, in this day and age, that there is a ongoing debate as to the content of rap and hip-hop, but at the time of this article, I don't think that debate was as prevalent - maybe I am wrong. It seems that many black Americans have been able to pull themselves out of the "asphalt jungles" because of the commodification of black life. Although, this may be an example of what he is arguing is part of the threat of nihilism.
On page 279, West argues that the nihilistic threat was "at bay" because of the breakthroughs in the 60's. But "the combination of the market way of life, poverty-ridden conditions, black existential angst, and the lessoning of fear towards white authorities has driected most of the anger, rage, and despair toward fellow black citizens, especially black women" (279). Is he arguing that history is causing black Americans to turn against their own race? I am confused. I understand that living in poverty would make someone angry or feel hopeless, howver, I don't see the connection between a lessoning fear of white authority and the turning of this anger towards their own people. The market way of life also makes me think that West is arguing that commodities, or the lack their of, are a problem within black communities. Obviously, poverty addresses this issue.
I hope this helps to make my point more clear. I realize my abstract wasn't as concise as it could have been.
I still think that "the threat of nihilism" is a cop out. And these are my reasons: First, West argues that when Africans were brought to the New World that there was a struggle against nihilism, but that the people overcame it by turning to culture and community (277). Second, he states the reason nihilism is a threat now is because of the "commodification of black life and the crisis of black leadership" (278). Ok, I would like to address the commodification of black life first. It was brought up in class that this commodification is of the "hip-hop" culture. I am confused how this leads to nihilism. Is this because other races/cultures are taking on the attributes of a traditionally black culture? In my opinion, and granted it may not be the "correct" one, much of the hip-hop culture has brought community and agency to black Americans. I realize that now, in this day and age, that there is a ongoing debate as to the content of rap and hip-hop, but at the time of this article, I don't think that debate was as prevalent - maybe I am wrong. It seems that many black Americans have been able to pull themselves out of the "asphalt jungles" because of the commodification of black life. Although, this may be an example of what he is arguing is part of the threat of nihilism.
On page 279, West argues that the nihilistic threat was "at bay" because of the breakthroughs in the 60's. But "the combination of the market way of life, poverty-ridden conditions, black existential angst, and the lessoning of fear towards white authorities has driected most of the anger, rage, and despair toward fellow black citizens, especially black women" (279). Is he arguing that history is causing black Americans to turn against their own race? I am confused. I understand that living in poverty would make someone angry or feel hopeless, howver, I don't see the connection between a lessoning fear of white authority and the turning of this anger towards their own people. The market way of life also makes me think that West is arguing that commodities, or the lack their of, are a problem within black communities. Obviously, poverty addresses this issue.
I hope this helps to make my point more clear. I realize my abstract wasn't as concise as it could have been.
Tuesday, October 30, 2007
Why Not One More
Abstract of Cornel West’s “Nihilism in black America”
1992
by Tyson Livingston
Description of Article
The article discusses the plight that is at the center of the issue of the future prospects of black America. West initially indicates that currently there are two camps, the Liberal Structuralists, who are concerned with such issues as equal employment opportunities, availability of child care and health care, etc., and the Conservative Behaviorists, who focus on the waning of the Protestant ethic black America, specifically issues such as hard work, deferred gratification, frugality, and responsibility.
West indicates that both camps ignore the central issue facing black America, which is nihilism, an issue that he asserts is a threat to the very existence of black America. He defines what he means by nihilism with this statement: “ Nihilism is to be understood here not as a philosophic doctrine that there are no national grounds for legitimate standards or authority; it is, far more, the lived experience of coping with a life of horrifying meaninglessness, hopelessness, and (most important) lovelessness” (277).
West states that the Liberal Structuralists tend to shy aware from this type of issue because it focuses more on morals, which tends to be a taboo subject that they feel takes away from their focus on structures. On the other hand, the Conservative Behaviorists are inadvertently contributing to the nihilistic condition because they describe blacks as agents to affect their upward mobility while avoiding the inherent structural barriers that exist in society. The result is a deepening of nihilistic attitudes as much of black America encounters barriers that the conservative say do not exist.
In highlighting the central issue of nihilism in black America, West also provides a brief background of the issue, and how it has really been central to the struggle of blacks since their first encounters with the New World. He states that, however, black America was able to maintain civic and religious organizations that provided a form of armor against this condition of hopelessness by teaching and passing down cultural and community values of love and service to others. Ironically, it was after the civil rights movements of the sixties and early seventies, and the reduction of the fear of white physical retribution, that nihilism began to take a firm hold. He also points out the role of the market way of life, which creates an image of the “good life,” especially as expressed through the culture industries of TV, music, video, etc., promoting a way of life that espouses comfort, convenience, and sexual stimulation. In his words, the result of all of this is that “sadly, the combination of the market way of life, poverty-ridden conditions, black existential angst, and the lessoning of fear toward white authorities has directed most of the anger, rage, and despair toward fellow black citizens, especially black women” (279).
West does provide something of a solution to the problem of black nihilism, or at least an initial stepping stone. He is highly critical of black leadership, and indicates that solutions must rather come from grass roots movements that focus on local issues rather than strive for the limelight, be centers of political conversion, and that hold black political leaders responsible to promoting love ethics and the support of these local issues.
Key Terms
Black Nihilism
Liberal Structuralist
Conservative Behaviorists
Love Ethics
Political Conversion
Cultural Armor
Pleasure
Corporate Market Institutions
Political Accountability
Comments and Questions:
Let me start by saying that I really liked this essay, mostly for its structure. West is very good at outlining his topic and supporting points within the essay, making it very easy to understand and follow what he wishes the reader to be aware of. He is also excellent in defining his terms and stating what he means when he uses them. He does this for nihilism, love, the two camps in the black American debate, political conversion, corporate market institutions, pleasure, and other terms.
Overall, I think he makes a good argument. I had some initial trouble with his critique of the Conservative Behaviorists trying to make black people see themselves as agents. My initial reaction is to think that by thinking of yourself as an agent it provides at least a modicum of empowerment. He states that “on the surface, this is comforting advice, a nice cliché for downtrodden people. But inspirational slogans cannot substitute for substantive historical and social analysis” (277). Even though he continues his argument by indicating that any agency on the part of a black American must be considered within the context of his or her victimization, I got the sense that he was opposed to the idea of agency almost completely. He uses phrases such as “inseparable from, but not reducible to” that initially made me feel he was trying not to sound polar in his views but actually was.
However, my initial impressions began to change as I read further. Later, he indicates that he rather promotes agency through the love ethic, which is in fact “a last attempt at generating a sense of agency among a downtrodden people” (280). This would seem to be a legitimate attempt to promote black Americans as agents in the way that West approves, in relation to their level of victimization. This is especially true in light of his criticism of black leadership from which the initial ideas of the Puritan ethic stem. In this light, it is no wonder that he critiques the Conservative Behaviorist for their attempts to promote agency. Their version of it is a shallow and blinded agency that is only open to a few privileged few and would hide the conditions of the bulk of black America.
My only other mild complaint about the essay, is that I feel I have missed out on some of the power of his argument by not having read Toni Morrison’s book. While he holds it up as an example of a solution, he gives little in the way of details. Perhaps this is intentional, as he feels his readership would be more familiar with the work, or as a push for more people to read and consider this piece of literature.
Overall, I find this article very engaging, and wonder if the questions he deploys toward black America are not applicable elsewhere in American culture. Nihilistic ideas are present in other aspects and sub-cultures of American society, and have expressed themselves in such things as school shootings, home-grown terrorism, and increased crime statistics, as well as just general discontent and feelings of powerlessness. Materialism and the values espoused by the Corporate Market Institutions are ever increasing and solidifying. I wonder if some of West’s solutions could be applicable on a broader scale, that if localized grass-roots movements are the way to bringing back some of the values West idealizes to our society as a whole.
1992
by Tyson Livingston
Description of Article
The article discusses the plight that is at the center of the issue of the future prospects of black America. West initially indicates that currently there are two camps, the Liberal Structuralists, who are concerned with such issues as equal employment opportunities, availability of child care and health care, etc., and the Conservative Behaviorists, who focus on the waning of the Protestant ethic black America, specifically issues such as hard work, deferred gratification, frugality, and responsibility.
West indicates that both camps ignore the central issue facing black America, which is nihilism, an issue that he asserts is a threat to the very existence of black America. He defines what he means by nihilism with this statement: “ Nihilism is to be understood here not as a philosophic doctrine that there are no national grounds for legitimate standards or authority; it is, far more, the lived experience of coping with a life of horrifying meaninglessness, hopelessness, and (most important) lovelessness” (277).
West states that the Liberal Structuralists tend to shy aware from this type of issue because it focuses more on morals, which tends to be a taboo subject that they feel takes away from their focus on structures. On the other hand, the Conservative Behaviorists are inadvertently contributing to the nihilistic condition because they describe blacks as agents to affect their upward mobility while avoiding the inherent structural barriers that exist in society. The result is a deepening of nihilistic attitudes as much of black America encounters barriers that the conservative say do not exist.
In highlighting the central issue of nihilism in black America, West also provides a brief background of the issue, and how it has really been central to the struggle of blacks since their first encounters with the New World. He states that, however, black America was able to maintain civic and religious organizations that provided a form of armor against this condition of hopelessness by teaching and passing down cultural and community values of love and service to others. Ironically, it was after the civil rights movements of the sixties and early seventies, and the reduction of the fear of white physical retribution, that nihilism began to take a firm hold. He also points out the role of the market way of life, which creates an image of the “good life,” especially as expressed through the culture industries of TV, music, video, etc., promoting a way of life that espouses comfort, convenience, and sexual stimulation. In his words, the result of all of this is that “sadly, the combination of the market way of life, poverty-ridden conditions, black existential angst, and the lessoning of fear toward white authorities has directed most of the anger, rage, and despair toward fellow black citizens, especially black women” (279).
West does provide something of a solution to the problem of black nihilism, or at least an initial stepping stone. He is highly critical of black leadership, and indicates that solutions must rather come from grass roots movements that focus on local issues rather than strive for the limelight, be centers of political conversion, and that hold black political leaders responsible to promoting love ethics and the support of these local issues.
Key Terms
Black Nihilism
Liberal Structuralist
Conservative Behaviorists
Love Ethics
Political Conversion
Cultural Armor
Pleasure
Corporate Market Institutions
Political Accountability
Comments and Questions:
Let me start by saying that I really liked this essay, mostly for its structure. West is very good at outlining his topic and supporting points within the essay, making it very easy to understand and follow what he wishes the reader to be aware of. He is also excellent in defining his terms and stating what he means when he uses them. He does this for nihilism, love, the two camps in the black American debate, political conversion, corporate market institutions, pleasure, and other terms.
Overall, I think he makes a good argument. I had some initial trouble with his critique of the Conservative Behaviorists trying to make black people see themselves as agents. My initial reaction is to think that by thinking of yourself as an agent it provides at least a modicum of empowerment. He states that “on the surface, this is comforting advice, a nice cliché for downtrodden people. But inspirational slogans cannot substitute for substantive historical and social analysis” (277). Even though he continues his argument by indicating that any agency on the part of a black American must be considered within the context of his or her victimization, I got the sense that he was opposed to the idea of agency almost completely. He uses phrases such as “inseparable from, but not reducible to” that initially made me feel he was trying not to sound polar in his views but actually was.
However, my initial impressions began to change as I read further. Later, he indicates that he rather promotes agency through the love ethic, which is in fact “a last attempt at generating a sense of agency among a downtrodden people” (280). This would seem to be a legitimate attempt to promote black Americans as agents in the way that West approves, in relation to their level of victimization. This is especially true in light of his criticism of black leadership from which the initial ideas of the Puritan ethic stem. In this light, it is no wonder that he critiques the Conservative Behaviorist for their attempts to promote agency. Their version of it is a shallow and blinded agency that is only open to a few privileged few and would hide the conditions of the bulk of black America.
My only other mild complaint about the essay, is that I feel I have missed out on some of the power of his argument by not having read Toni Morrison’s book. While he holds it up as an example of a solution, he gives little in the way of details. Perhaps this is intentional, as he feels his readership would be more familiar with the work, or as a push for more people to read and consider this piece of literature.
Overall, I find this article very engaging, and wonder if the questions he deploys toward black America are not applicable elsewhere in American culture. Nihilistic ideas are present in other aspects and sub-cultures of American society, and have expressed themselves in such things as school shootings, home-grown terrorism, and increased crime statistics, as well as just general discontent and feelings of powerlessness. Materialism and the values espoused by the Corporate Market Institutions are ever increasing and solidifying. I wonder if some of West’s solutions could be applicable on a broader scale, that if localized grass-roots movements are the way to bringing back some of the values West idealizes to our society as a whole.
Monday, October 29, 2007
Cornel West's "Nihilism in black America"
Abstract of Cornel West’s “Nihilism in black America”
By Jenny Lowry
Description of Article
West argues that the dilemma of African Americans is divided into two groups: the liberal structuralists who “highlight the structural constraints of the life chances of black people” (275) and the conservative behaviorists who “stress the behavioral impediments to black upward mobility” (275). West contends that these arguments do not come close to understand the problem with African Americans, that the real problem is the threat of nihilism.
Nihilism, according to West, is the “lived experience of coping with a life of horrifying meaninglessness, hopelessness, and (most important) lovelessness” (277). African Americans are threatened by the lack of hope and the “absence of meaning” (277) in their lives.
Historically, blacks were armored against this threat through culture and community, but something happened along the way that changed this. West believes that this change occurred because of “the commodification of black life and the crisis of black leadership” (278). His solution to the nihilistic threat in black America is take “collective responsibility” and to play an active role in politics that includes many leaders.
Comments and Questions
West argues that “structures and behavior are inseparable”; that people act a certain way according the situation or circumstance they are in. So, a black man raised in the “hood” will act a certain way, while a black man raised in the suburbs will act a different way. He also argues that culture is “structural” like “economy or politics”; that culture is influenced by economy and politics. In this sense, it seems that culture is inseparable from politics and economy; that culture is often times made by politics and economy.
He argues that “economic deprivation and political powerlessness” (276) are not the only reasons for the nihilistic threat to black America. Both the liberal structuralists and the conservative behaviorists ignore the nihilistic threat, and the conservative behaviorists add to it. He argues that this threat is invading black America, but the only example he gives is that of commodification of goods in poverty ridden communities. It sounds like he is arguing that those people are being threatened by nihilism because they cannot afford what other people can. So, without certain commodities they are doomed to have no meaning in their lives. This is ridiculous; every culture and every race goes without something, but that does not mean that they are devoid of meaningful lives
West blames history for the problems of black Americans today for their loss of meaning in life. Slavery and white supremacy are prime examples of where nihilism started in America. He argues that while black criminals should be punished for their crimes, capitalism is to blame for the poverty and lost culture that leads them to nihilism and thus criminal behavior. This argument is ludicrous. What about white criminals? Is capitalism to blame for their criminal deeds as well? How can capitalism be the problem for all crime?
He also feels like black politicians, particularly Jesse Jackson, only serve to halt progression toward eliminating this threat. He sees black politicians as narrow minded and over the top; that politicians like these only serve to further repress black Americans and leave them powerless.
While I am not a black American, this article is rather disturbing to me. It seems like West is dooming black Americans with this incurable disease. The black Americans I do know do not seem depressed or void of meaning in their lives. I agree that political progress should be made within black culture, as it should be in many other cultures in America. West’s argument that meaning is lost in black America seems farfetched to me. The fact that he offers no real evidence of his claim or a solution is problematic.
By Jenny Lowry
Description of Article
West argues that the dilemma of African Americans is divided into two groups: the liberal structuralists who “highlight the structural constraints of the life chances of black people” (275) and the conservative behaviorists who “stress the behavioral impediments to black upward mobility” (275). West contends that these arguments do not come close to understand the problem with African Americans, that the real problem is the threat of nihilism.
Nihilism, according to West, is the “lived experience of coping with a life of horrifying meaninglessness, hopelessness, and (most important) lovelessness” (277). African Americans are threatened by the lack of hope and the “absence of meaning” (277) in their lives.
Historically, blacks were armored against this threat through culture and community, but something happened along the way that changed this. West believes that this change occurred because of “the commodification of black life and the crisis of black leadership” (278). His solution to the nihilistic threat in black America is take “collective responsibility” and to play an active role in politics that includes many leaders.
Comments and Questions
West argues that “structures and behavior are inseparable”; that people act a certain way according the situation or circumstance they are in. So, a black man raised in the “hood” will act a certain way, while a black man raised in the suburbs will act a different way. He also argues that culture is “structural” like “economy or politics”; that culture is influenced by economy and politics. In this sense, it seems that culture is inseparable from politics and economy; that culture is often times made by politics and economy.
He argues that “economic deprivation and political powerlessness” (276) are not the only reasons for the nihilistic threat to black America. Both the liberal structuralists and the conservative behaviorists ignore the nihilistic threat, and the conservative behaviorists add to it. He argues that this threat is invading black America, but the only example he gives is that of commodification of goods in poverty ridden communities. It sounds like he is arguing that those people are being threatened by nihilism because they cannot afford what other people can. So, without certain commodities they are doomed to have no meaning in their lives. This is ridiculous; every culture and every race goes without something, but that does not mean that they are devoid of meaningful lives
West blames history for the problems of black Americans today for their loss of meaning in life. Slavery and white supremacy are prime examples of where nihilism started in America. He argues that while black criminals should be punished for their crimes, capitalism is to blame for the poverty and lost culture that leads them to nihilism and thus criminal behavior. This argument is ludicrous. What about white criminals? Is capitalism to blame for their criminal deeds as well? How can capitalism be the problem for all crime?
He also feels like black politicians, particularly Jesse Jackson, only serve to halt progression toward eliminating this threat. He sees black politicians as narrow minded and over the top; that politicians like these only serve to further repress black Americans and leave them powerless.
While I am not a black American, this article is rather disturbing to me. It seems like West is dooming black Americans with this incurable disease. The black Americans I do know do not seem depressed or void of meaning in their lives. I agree that political progress should be made within black culture, as it should be in many other cultures in America. West’s argument that meaning is lost in black America seems farfetched to me. The fact that he offers no real evidence of his claim or a solution is problematic.
Subscribe to:
Posts (Atom)
