By Vivian M. May
Vivian M. may well explores the theoretical and political contributions of Anna Julia Cooper, a popular Black feminist student, educator and activist whose principles deserve way more awareness than they've got obtained. Drawing on Africana and feminist concept, may well areas Cooper's theorizing in its ancient contexts and provides new how one can interpret the evolution of Cooper's visionary politics, subversive technique, and defiant philosophical outlook. Rejecting notions that Cooper was once an elitist duped by means of dominant ideologies, could contends that Cooper's ambiguity, code-switching, and irony can be understood as innovations of a thorough technique of dissent. may well exhibits how throughout six many years of labor, Cooper traced history's silences and delineated the workings of energy and inequality in an array of contexts, from technology to literature, economics to pop culture, faith to the legislations, schooling to social paintings, and from the political to the private. may perhaps emphasizes that Cooper eschewed all kinds of mastery and known as for severe cognizance 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 technique, Cooper effectively argues for theorizing from adventure, develops inclusive equipment of liberation, and crafts a imaginative and prescient of a essentially egalitarian social imaginary.
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Extra resources for Anna Julia Cooper, Visionary Black Feminist: A Critical Introduction
Cooper would remain fond of St. Augustine’s, despite the hurdles, and later wrote, “That school was my world during the formative period, the most critical in any girl’s life. Its nurture & admonition gave ... shelter and protection from the many pitfalls that beset the unwary” (Hutchinson, facsimile of Cooper’s account, 20). In 1877, she married George A. C. Cooper, a St. Augustine’s Greek teacher and theology student who had come to Raleigh from his home in Nassau, British West Indies (now the Bahamas) to prepare for the ministry.
Shelter and protection from the many pitfalls that beset the unwary” (Hutchinson, facsimile of Cooper’s account, 20). In 1877, she married George A. C. Cooper, a St. Augustine’s Greek teacher and theology student who had come to Raleigh from his home in Nassau, British West Indies (now the Bahamas) to prepare for the ministry. In June 1879 he became the second Black male ordained in the Episcopal Church in North Carolina; however, he died unexpectedly a few months later. Anna Cooper never remarried and seems to have kept him close to her heart.
A. regalia). 3). Founded in 1870, the prestigious M Street High was the largest public high school for African Americans in the nation; it offered a rigorous education in a politically engaged learning environment. Other renowned M Street/Dunbar faculty included Mary Burrill, Eva B. Dykes, Jessie Redmon Fauset, Ernest E. Just, Angelina Weld Grimké, Euphemia L. Haynes, Kelly Miller, Georgiana Simpson, Mary Church Terrell, Robert Terrell, and Carter G. Woodson. A. regalia. Courtesy of the Scurlock Studios Records, Archives Center, National Museum of American History, Smithsonian Institution.