By Vivian M. May
Vivian M. could explores the theoretical and political contributions of Anna Julia Cooper, a well known Black feminist student, educator and activist whose principles deserve way more cognizance than they've got got. Drawing on Africana and feminist conception, may perhaps areas Cooper's theorizing in its ancient contexts and gives new how one can interpret the evolution of Cooper's visionary politics, subversive technique, and defiant philosophical outlook. Rejecting notions that Cooper used to be an elitist duped through dominant ideologies, could contends that Cooper's ambiguity, code-switching, and irony might be understood as recommendations of an intensive method of dissent. may well indicates how throughout six a long time of labor, Cooper traced history's silences and delineated the workings of energy and inequality in an array of contexts, from technological know-how to literature, economics to pop culture, faith to the legislation, schooling to social paintings, and from the political to the private. may possibly emphasizes that Cooper eschewed all different types of mastery and known as for severe realization and collective motion at the a part of marginalized humans at domestic and out of the country. She concludes that during utilizing a border-crossing, intersectional strategy, Cooper effectively argues for theorizing from adventure, develops inclusive tools of liberation, and crafts a imaginative and prescient of a essentially egalitarian social imaginary.
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Additional info for Anna Julia Cooper, Visionary Black Feminist: A Critical Introduction
Of course, Cooper’s pattern of relationships does not necessarily follow those of other women. We should be careful not to gauge Cooper’s many friendships as inconsequential or her complex family life as lesser simply because they do not conform to conventional models of intimacy and kin — models that not only uphold marriage as the utmost human bond and blood offspring as the normative ideal, but also perpetuate a rather narrow, dualist distinction between public and private intimate relationships.
Who, for financial and other reasons, were unable to attend Howard University, the only other option for post-secondary education in the district. As Leona C. Gabel explains, “Frelinghuysen was an effort to fill a serious need. [I]n the thirties, Anna Cooper drew attention to the shrinking of educational opportunities [for African Americans]. Out of seven full-time universities in Washington there was but one [Black] institution; and in a list of eighty-eight part-time colleges and special schools, not one would admit [an African American]” (71).
In the eyes of powerful white Washingtonians seeking to reinforce Jim Crow supremacy, it was bad enough that the M Street school had been accredited by the Ivy League, that Cooper, its principal, chose a curriculum and textbooks not authorized for use by the district, that M Street students scored, on average, the highest marks in the district on standardized tests (contradicting the rationales repeatedly presented by the board of education to justify eradicating the liberal arts curriculum), and that, upon graduating, they gained entrance and scholarships to elite universities.
Anna Julia Cooper, Visionary Black Feminist: A Critical Introduction by Vivian M. May