Friday, May 31, 2013

Revealing the African Presence: Albrecht Durer

"As far as representations of slaves are concerned, ancient historians have isolated factors such as smallness of stature, shortness of hair, and posture of the body that they claim denoted slaves in representations from ancient Greece, but it is not possible to do this in Renaissance Europe. Occasionally, the depressed or despairing expression of the African indicates that the person depicted was probably a slave. This is the case with the portrait in silverpoint by Albrecht Durer of a young black African woman called Katharina..., whom Durer encountered in Antwerp in the house of one of his patrons, the Portuguese factor Joao Brandao.
Described by Durer in his diary as Brandao's Mohrin, or Moor, she was very probably his slave rather than simply his servant, although as we shall see, slavery was not legal in the Low Countries, and the word does not convey any legal meaning. Katharina was black, as is shown by Durer's drawing, but his diary entry does not make this clear. Durer himself inscribed the year, her name, and her age -- twenty years old -- on the drawing, so these are not in doubt. Katharina's infinitely faraway expression, her downcast eyes, and her hair covering are movingly captured by Durer. The artist also drew a second black African, a man, at around the same date.... Although the date "1508" appears on the drawing, alongside Durer's monogram, the date is not considered secure. Nothing is known of this man, and it could be that he is the Diener or servant of the same Joao Brandao whom Durer writes he drew after 14 December 1520. With a moustache and beard in addition to close, curly hair, this African is less likely to have been a slave than Katherina, as beards were usually forbidden to slaves, and his expression is less obviously despairing."
Revealing the African Presence in Renaissance Europe, pgs. 16-17.

The African Presence in Mexico: The Legal Status of Afro-Mexicans

"In Mexico, the black population does not currently have a recognized separate legal and judicial status. There is no official document that allows for a different racial category for black individuals. The census solely distinguishes between the indigenous peoples and the national or mestizo population. Classification as "indigenous" is based solely on one's ability to speak a vernacular language and not on racial traits. Article four of the constitution states that every Mexican is equal under the law. However, daily practice tells a different story."
The African Presence in Mexico, pg. 32 & 34.

Tuesday, May 28, 2013

The African Presence in Mexico: Carnival in Yanga

"During the colonial period, the Spanish and indigenous populations coexisted uneasily with the black Africans of San Lorenzo. There were reports that the Spanish invaded lands and burned sugar mills and the blacks' liquor production installations because they were market competitors for colonial Spanish society. Gradually, mestizaje [racial mixing] occurred in spite of ordinances that solely allowed black Africans to settle in the town. During the 18th and 19th Centuries, the population of San Lorenzo was mostly brown and it had many indigenous and Spanish residents. In 1930, San Lorenzo changed its name to Yanga, Veracruz. Its black population has blended but it is not difficult to see African characteristics in the population's phenotype.
"Carnival is one of the most important events in the city of Yanga. It is the celebration of the victory of the cimarrones over the Spanish and the celebration of the founding of "the first free African town in America." The carnival attracts visitors from other communities and many migrants take advantage of this time to return home from the United States. During the carnival, the peace of this little city is suddenly shattered. Townspeople recall the events of the past, almost four centuries ago, and the reenact the scenes in a carnival celebrated on the 10th of August, Feast of Saint Lorenzo. This celebration is different from carnestolendas or Mardi Gras. The carnival festivities include: open-air dances, horse races, cockfights, bullfights, dance and crowning of the Reina y Rey Feo [King and Queen of Fools], fireworks, a costume parade, and cacophonous music. The festival closes with a mass and procession in honor of San Lorenzo, martyr and saint and, on this day, no other "pagan" activity takes place. Between the sacred and the profane, the carnival is a moment of chaos before returning to the normal order of everyday life.
"Today, carnival has taken on a new meaning: it is a celebration dedicated to black African culture. The setting in which Yanga supposedly lived together with the cimarrones who founded San Lorenzo de los Negros is recreated. During the carnival, a spirit of negritud [blackness] emerges. Yanga, the black African slave, the man who led the first anti-colonial rebellion in America, and founder of the city, appears as the main character. Knowledge of Yanga as a symbol and as a black hero is somewhat vague and confused among the people, but that is certainly not the case with regard to his importance as a symbol. Yanga is the black leader, the catalyst of freedom in the Americas."
The African Presence in Mexico, pg. 30.

Revealing the African Presence: Vittore Carpaccio

"The practice in Renaissance Europe of manumitting slaves during their lifetimes had important consequences for the representation of Africans in whatever media in the Renaissance. Although African -- especially black African -- attendants and bystanders in European depictions (except in some parts of Northern Europe) are usually assumed to be slaves, in most cases legal status is not apparent and cannot be discerned from an image. In Venice, a niche occupation for freed black Africans existed, linked to their prior skills as slaves, and possibly also to their prior lives in West Africa: that of gondolier. Two iconic Venetian Renaissance paintings, Vittore Carpaccio's Miracle of the True Cross at the Rialto Bridge, also known as The Healing of the Possessed Man, of 1494, which includes two black gondoliers, and his Hunting on the Lagoon of ca. 1490-1495, which includes a couple of black boatmen, show black Africans at work in water activities, but there is no way of telling whether they are enslaved or free."
Revealing the African Presence in Renaissance Europe, pg. 14.
*****
See Carpaccio's Miracle of the True Cross at the Rialto Bridge, also known as The Healing of the Possessed Man, of 1494 at
and see Carpaccio's Hunting on the Lagoon at

Friday, May 24, 2013

Revealing the African Presence: Jan Mostaert

"Slavery in fifteenth and sixteenth-century Europe was usually not for life; instead, on the death of a master or mistress, either a slave was freed or a set period of further enslavement was fixed. In Europe, a future freed life for slaves was envisaged, and consequently slaves always lived in hope that they would be freed from bondage. Manumission, or the freeing of slaves, was a distinct probability. The mechanism for this was normally contained in a will, where futures for slaves were mapped out, and where money was bequeathed for marriage, for setting up house, or for enabling a former slave to make a living. Clothes and possessions were also bequeathed. At its simplest and smoothest, therefore, slavery in Europe during the Renaissance can be seen as just a stage in a life and not a life sentence. As a result of this process of being freed within a generation, and of having the possibility of integration, freed and free Africans were socially mobile and very quickly appeared in professional and creative positions in Europe. The late fifteenth and sixteenth centuries saw the first black lawyers, the first black churchmen, the first black schoolteachers, the first black authors, and the first black artists. Superficially at least, the black African depicted in European dress by Jan Mostaert ... had been "Europeanized" through his acquisition of European accessories such as a sword and the hat badge from a Christian shrine, and he may have been an ambassador or held a position at a European court."
Revealing the African Presence in Renaissance Europe, pgs. 13-14.
*****
See Mostaert's Portrait of a Black Man (Portrait of an African Man) in the following wikipedia article:

Saving Lives, One Life at a Time



IN RECOGNITION OF ERIC WELCH
EXTENSION OF REMARKS BY
HON. GEORGE MILLER
OF CALIFORNIA
IN THE HOUSE OF REPRESENTATIVES MAY 22, 2013

Mr. GEORGE MILLER of California. Mr. Speaker, I rise today to commend my colleagues to read the following article, titled "East Bay Profile: Veteran of Richmond's neighborhood wars changes life," posted in the West County Times on May 21, 2013.


I’ve had the opportunity to meet this extraordinary young man, Eric Welch, a number of times, both here in Washington and in my district in Richmond, California, during visits with the City of Richmond’s Office of Neighborhood Safety’s Peacekeeper Fellowship program, of which Eric is a member.


Eric’s only 24 years old but has had a long history of involvement with gun violence. At 14, he was almost killed in a shooting, and by the time he was 22 he had already been shot on four separate occasions. But now, he is on new path in life now, and that is very encouraging.


I was so proud to read that this fall Eric will start classes at Talahassee Community College in Florida, and that he hopes to later transfer to Florida A&M University. And just as exciting, Eric has been selected as a Summer Policy Fellow for the Campaign for Youth Justice in Washington, D.C. this summer where he will write for the group's blog, brief congressional committees on his experience, and work with grass-roots groups to reduce youth crime.


The Richmond ONS Peacemaker Fellowship exists to save lives- Eric is a living testament to that. It is designed to create a viable space for at-risk individuals ages 16-25 to contribute in a real way to building and sustaining community peace, health and well-being— with the express purpose of eliminating gun violence in Richmond. Time and again I’m blown away by the work these young men do to develop a positive life path forward and mentor other young men in similar situations.


I wish Eric all the best, both in Washington this summer and at school this fall. I hope his successes will serve as inspiration for many more to follow in his steps.


East Bay Profile: Veteran of Richmond's neighborhood wars changes life


By Robert Rogers Contra Costa Times May 21, 2013




RICHMOND -- Eric Welch's mind and heart are on a higher plane, but the street reflexes remain. He'll be in Washington, D.C., this summer, wearing tailored suits and briefing Congress. But for now, Welch still tenses when certain cars round the block. He has good reason. He was shot four times before his 22nd birthday. "At first, getting shot was a source of anger," Welch said. "Now I look back at it differently. I wonder why I got so lucky in a place where people like me get killed all the time."


Welch, now 24 but with the weary face and measured speech of an older man, has gone from self-described "goon" and survivor of multiple episodes of gun violence to celebrated member of the Office of Neighborhood Safety's fellowship program. The program appeals to about 50 violent residents with incentives, including small cash stipends, if they give up gunplay and pick up education and job training.


The program is unique in the region, a city-sponsored department that stems violence through intervention in the lives of violent offenders. For his efforts, Welch earned an internship with the Campaign for Youth Justice, a Washington,


 


D.C.-based nonprofit focused on juvenile justice. Welch will serve as a "policy fellow" from June 10 to Aug. 9, writing for the group's blog, briefing congressional committees on his experience and working with grass-roots groups to reduce youth crime. It's a far cry from Welch's teen and early adult years, a haze of neighborhood beefs and sporadic gunfire, interrupted by hospital and jail stints. He bounced between a dozen schools, toting guns when most kids still were watching Saturday morning cartoons.


Guns and violence permeated his rugged south Richmond neighborhood. It was only when he enrolled in the Office of Neighborhood Safety program after a 2010 jail stint that he turned away from crime. "Eric is a shining example to other young people in Richmond and beyond that people can change, and in the virtue of hard work," said program director DeVone Boggan.


Cheating death



Welch leans on a black gate in front of a California bungalow home at 26th Street and Virginia Avenue.

"This is the spot where I got shot that first time, almost died, man," Welch says, looking down the street. "I was 14." Welch re-enacts the scene from a decade ago. He was "hanging" with another teen a few blocks from the apartment where he grew up with his mother and sister. One block west, a car glided around the corner. Rifles poked through the windows and spit flames from the barrels, a nanosecond before the crackle of gunfire. "I don't remember the car, just the flame spit out in the night; it was AK-47s," Welch said. Welch and his friend dove to the sidewalk and crawled for cover. "The bullets was whistling by, and ricocheting all over the concrete, too," Welch said.


The pain was an intense heat, Welch remembered. A large-caliber slug struck Welch underneath his left arm, collapsing his lung and breaking his clavicle. Welch's friend was hit in the hip. The car screeched away.

"Lot of blood, out my mouth, out my chest. I thought I was going to die," Welch said. "I couldn't breathe."

Three scars mark his upper torso. One is the entry point near his armpit. One is the spot in his side where doctors plunged a tube to help him breathe. The exit wound is on his back, knotted into a mound of dark scar tissue the size of a golf ball.


Low points



Welch survived, but his innocence didn't. "After that, I was bouncing around schools, just living the neighborhood life," Welch said. "I was angry. I was vengeful." His drive for vengeance intensified after the 2006 killing of Sean

"Shawny Bo" Melson, a pint-size 15-year-old police say was a charismatic, up-and-coming neighborhood leader. To

this day, odes to "Shawny Bo" and old photos are posted on social networking sites. Welch and other friends vowed to

"keep it lit" for Melson, meaning to exact retribution on rival neighborhoods they blamed for his death. Welch was shot three more times, in both ankles, the buttocks and the hip. He declines to get into specifics but admits he has been involved in "shootouts."


"I have a chance at a peaceful life; I just don't want to die or go to jail when I am so close." Welch said that in Richmond's toughest neighborhoods, violent deaths of relatives and friends, shootouts and close calls "hang over everything."


The future



The mere notion of a future is a far cry from where Welch has been. "Eric was on his way to prison or death, for sure," said Sam Vaughn, an Office of Neighborhood Safety neighborhood change agent who has worked closely with Welch. "Where he is now, about to go to college, is a miracle given what he's been through." Welch spends little time in the

old neighborhood, knowing he could lose it all in an instant.


He plans to attend Tallahassee Community College in Florida in the fall, and he hopes to transfer to Florida A&M University. But first, he's on his way to the Capitol. "I am really looking forward to a new start, a place where I can be by myself and focus and not worry about my past catching up with me," Welch said. "I feel alone here, in my neighborhood. My friends are mostly dead or incarcerated".

Thursday, May 23, 2013

The African Presence in Mexico: Yanga

"From the early colonial days significant numbers of indigenous workers and African slaves were assigned to work in the first haciendas [plantations] and sugar mills located in today's state of Morelos. Also, during the 16th Century, the first sugar haciendas were established in the Orizabab region in the state of Veracruz in the central area along the Gulf of Mexico. Due to the devastation of the indigenous population from wars and disease, by law, only African slave labor was allowed to work on sugar haciendas. Gradually, the Spanish demanded more slaves so the Spanish Crown authorized slave companies to increase their imports. The slaves were sent to tropical areas, where death tolls were greater among the indigenous populations, because it was believed that blacks had a special "natural" capacity for adaptation to the insalubrious tropical climate. As the needs of the haciendas grew, so did the number of slaves working on them.
"Fugitive slaves were called "cimarrones" [runaways]. By law they were accused of stealing the slaveholders' property. Very severe punishments were allowed but were of little effect in preventing ongoing escapes". Mythic images of savagery grew up around the cimarrones. Runaway slaves lived in fortified settlements called palenques, mocambos, or quilombos. These were used as bases for defense, living quarters, meeting places, and centers to attract other cimarrones. A palenque's location had to be strategic in order to surprise, attack, and rob the Spanish using guerrilla tactics, camouflage, and the ability to disappear quickly to prevent counterattack and pursuit.
"From the 16th Century onwards, the mountains of Orizaba, located in the central part of the state of Veracruz, were the perfect hideaway for cimarrones. In 1609, the Spanish Crown sent a special army of Spaniards and indigenous archers from the west of Mexico to "pacify" the area and to crush the actions of fugitive slaves. The cimarrones of the mountains of Orizaba were led by Yanga, an old runaway slave who had lived in the mountains for more than 30 years, and who claimed that, had he not been enslaved, he would have been a king in Africa. Yanga relied upon his commander, Francisco de la Matosa, who was in charge of military affairs. The group of cimarrones survived by holding up the Spanish carriages that traveled on the road from Veracruz to Mexico City and by attacking neighboring haciendas. To supplement the thefts, they farmed subsistence crops and raised farmyard poultry and livestock. When one of Yanga's palenques was destroyed, textile looms and a Catholic chapel were found which demonstrates the assimilation by African blacks of indigenous and Spanish cultures.
"The military campaign against Yanga was difficult for the Spanish. After several cimarrone victories, the victors demanded from the Spanish Crown the establishment of a free town inhabited exclusively by black runaway slaves who had escaped prior to 1608. The Crown finally acquiesced to the cimarrones' conditions so they settled in a temporary camp on a hillside called Palmillas. Years later, they requested a better place in the surrounding area and, in 1630, the African blacks officially established the free town of San Lorenzo de los Negros, located close to Cordoba, Veracruz."
The African Presence in Mexico, pgs. 26 & 28.

Wednesday, May 22, 2013

Jesus the Jew


For those who have a Judeo-Christian background, the passing of Geza Vermes has significance for explaining just how closely the "Judeo" is linked to the "Christian".  

Peace,


Geza Vermes, Scholar of ‘Historical Jesus,’ Dies at 88

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Geza Vermes, a religious scholar who argued that Jesus as a historical figure could be understood only through the Jewish tradition from which he emerged, and who helped expand that understanding through his widely read English translations of the Dead Sea Scrolls, died on May 8 in Oxford, England. He was 88.
Geraint Lewis
Geza Vermes
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His death was confirmed by David Ariel, the president of the Oxford Center for Hebrew and Jewish Studies, where Dr. Vermes was most recently an honorary fellow.
Dr. Vermes, born in Hungary to Jewish parents who converted to Christianity when he was 6, was among many scholars after World War II who sought to reveal a “historical Jesus” by painting an objective portrait of the man who grew up in Nazareth about 2,000 years ago and emerged as a religious leader when he was in his 30s.
Drawing on new archaeological evidence — particularly the scrolls, which were discovered by an Arab shepherd in a cave northwest of the Dead Sea in 1947 — historians of many stripes agreed on a basic sketch of Jesus, but their religious biases sometimes colored details.
“You can cut out the Jewish part — that is the traditional Christian path,” Dr. Vermes said in a 1994 interview with Herschel Shanks, the editor of Biblical Archaeology Review. “But if you are more demanding and want to go back to the sources, you will realize that Jesus stood before Christianity.”
The scrolls, written over several hundred years before, during and after Jesus lived, offered new insight into religious, cultural and political life at the time. Dr. Vermes became one of the scrolls’ essential translators and a vocal advocate for their broad dissemination. His 1962 book, “The Dead Sea Scrolls in English,” has been updated and reissued multiple times and is regarded as the most widely read version of the scrolls. It is often used as a course text.
Dr. Vermes had long been frustrated that only a handful of scholars had direct access to the scrolls, and he eventually made his frustrations public. In 1977, he said that their handling was “likely to become the academic scandal par excellence of the 20th century.” More than a decade passed, but the scrolls eventually became more easily accessible in their original form and through photographs.
The scrolls helped deepen Dr. Vermes’s interest in Judaism and in how perceptions of Jesus changed as Christianity spread. He argued that the messianic Jesus worshiped by modern Christians was largely created in the first three centuries after he died. In 1973 he wrote “Jesus the Jew,” the first of several books in which he placed Jesus in the tradition of Jewish teachers.
“When it came out, it sounded like a very provocative title,” Dr. Vermes recalled in 1994 of “Jesus the Jew.” “Today it is commonplace. Everybody knows now that Jesus was a Jew. But in 1973, although people knew that Jesus had something to do with Judaism, they thought that he was really something totally different.”
Dr. Vermes’s interest in cultural context echoed his personal history. His family was of Jewish ancestry but had not been practicing Jews since at least the first half of the 19th century. In 1931, with anti-Semitism rising in Europe, his parents converted to Roman Catholicism.
He enrolled in a Catholic seminary in Budapest in 1942, when he was 18, seeking to become a priest but also to protect himself. Two years later, his parents disappeared after being taken to a Nazi concentration camp.
He did become a priest — in the late 1940s he joined the Order of the Fathers of Notre-Dame de Sion, in Louvain, Belgium — but he left the priesthood the following decade after falling in love with his future wife, Pamela Hobson Curle, a poet and scholar who was married to another man when they met. Dr. Vermes later returned to Judaism.
Dr. Vermes was born on June 22, 1924, in Mako, Hungary. His father was a liberal journalist, his mother a teacher. He received his doctorate in theology from the Catholic University in Louvain in 1953; his dissertation was the first written about the scrolls.
He did research on the scrolls for several years in Paris before moving to England, where he initially spent eight years teaching at what is now Newcastle University. He published the first edition of his English translation of the scrolls while there. In 1965 he moved to Oxford, where he eventually became professor of Jewish studies and a governor of the Center for Hebrew and Jewish Studies. He was named professor emeritus in 1991.
Dr. Vermes’s survivors include his wife, Margaret, and a stepson, Ian. Pamela Vermes died in 1993.
Even as Dr. Vermes’s work challenged some Christian beliefs, he often talked of improving dialogue between Christians and Jews, and he was widely respected among scholars of various beliefs. Rowan Williams, the archbishop of Canterbury and head of the Anglican Communion, praised Dr. Vermes last year in a review of his final book, “Christian Beginnings: From Nazareth to Nicaea,” which traces the first 300 years of Christianity.
Writing in The Guardian, the archbishop called the book “beautiful and magisterial” but said it “leaves unsolved some of the puzzles that still make readers of the New Testament pause to ask what really is the right, the truthful, way to talk about a figure like the Jesus we meet in these texts.”
Lawrence H. Schiffman, a leading Dead Sea Scrolls scholar and the vice provost of Yeshiva University, said in an interview that Dr. Vermes had worked in an academic and religious environment in which “everybody knew Jesus was a Jew, of course.”
“But,” he added, “the refusal to acknowledge it — that he truly thought, acted and lived as a Jew — that took a while to get across.” Dr. Vermes, he said, “was a major force in making that happen.”

Tuesday, May 21, 2013

Duke Ellington, Sophisticated Lady

During the Black Alumni Weekend, a friend encouraged me to find a certain Duke Ellington liner note. I have not found the liner note but it subsequently came to my attention that April is Jazz Appreciation Month. Connections being what they are, I thought it might be interesting for us all to share some of the great jazz offerings. With that in mind, the following link is of Duke Ellington playing Sophisticated Lady. Enjoy.

Al Jarreau's We're In This Love Together

 

Today is the last day of Jazz Appreciation Month. I want to thank all of you who were so kind to share your memories and your song selections this month. I am mindful that perhaps the greatest educational tool that was available at Amherst was the student body itself. In that milieu, we often learned more from each other than we ever learned in the classroom. This month has reinforced that belief. I have learned more about jazz this month from you all than I ever did while I was in school. To all of you, I say a heartfelt thank you.

I leave this month with a song by Al Jarreau that seems to sum up how I feel about you all along with a final note about the passing of a jazz genius, Donald Shirley. Please enjoy Al Jarreau, and please take a moment to remember Donald Shirley.

Peace,

http://www.youtube.com/watch?v=otVH5cv9z1A


Donald Shirley, a Pianist With His Own Genre, Dies at 86

By BRUCE WEBER
Published: April 28, 2013
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Donald Shirley, a pianist and composer who gathered classical music with jazz and other forms of popular music under a singular umbrella after being discouraged from pursuing a classical career because he was black, died on April 6 at his home in Manhattan. He was 86.
Brownie Harris
Donald Shirley around 1985. His works melded American and European traditions and exhibited a vast musical erudition.
Arts & Entertainment Guide
A sortable calendar of noteworthy cultural events in the New York region, selected by Times critics.
His death, which was not widely reported at the time, was caused by complications of heart disease, said Michiel Kappeyne van de Coppello, a friend who studied piano with Mr. Shirley.
A son of Jamaican parents, Mr. Shirley was a musical prodigy who played much of the standard concert repertory by age 10 and made his professional debut with the Boston Pops at 18, performing Tchaikovsky’s Piano Concerto No. 1 in B-flat minor.
But when he was in his 20s, he told his family and friends, the impresario Sol Hurok advised him to pursue a career in popular music and jazz, warning him that American audiences were not willing to accept a “colored” pianist on the concert stage.
Thus derailed, Mr. Shirley took to playing at nightclubs and invented what amounted to his own musical genre. First as part of a duo with a bassist and later as the leader of the Don Shirley Trio, featuring a bassist and a cellist — an unusual instrumentation suggesting the sonorities of an organ — he produced music that synthesized popular and classical sounds. He often melded American and European traditions by embedding a well-known melody within a traditional classical structure.
In his hands, Irving Berlin’s “Blue Skies,” for example, became an elaborate set of variations on a theme. In his arrangement — he called his works transcriptions — of George Shearing’s “Lullaby of Birdland,” the famous melody abruptly became a fugue. His recording of Richard Rodgers’s “This Nearly Was Mine,” from “South Pacific,” was Chopinesque.
Mr. Shirley’s music exhibited a vast musical erudition. He was drawn to indigenous American forms, by which he meant the blues, the work song, the Negro spiritual and the show tune, and his compositions referred to those forms. He was not inclined to improvise and disliked being referred to as a jazz musician.
“He had a love-hate relationship with jazz,” Mr. Kappeyne van de Coppello said.
Still, he was close to many well-known jazz figures, including Duke Ellington, in whose honor he wrote “Divertimento for Duke by Don,” a symphonic work that had its premiere in 1974, performed by the Hamilton Philharmonic Orchestra of Ontario. His other orchestral works include a tone poem inspired by James Joyce’s “Finnegans Wake.”
His playing was virtuosic and lush, and in performance he often impressed critics with both his sound and invention. (His admirers also included Igor Stravinsky and Sarah Vaughan.) He eventually did make it back to the concert stage, though rarely to perform the standard classical repertory. He played Gershwin’s “Rhapsody in Blue” at La Scala in Milan; he played at Carnegie Hall with Ellington; he played Gershwin’s Concerto in F, accompanying the Alvin Ailey dancers, at the Metropolitan Opera in New York. In the late 1960s, he made unreleased recordings of Rachmaninoff with the New York Philharmonic and Khachaturian with the Minneapolis Symphony.
“The silky tone and supple rhythmic flow of Mr. Shirley’s playing is just as artful and ingratiating as ever,” Peter G. Davis wrote in The New York Times of a concert at Carnegie Hall in 1971. “ ‘I Can’t Get Started’ heard as a Chopin nocturne, or ‘Blowin’ in the Wind’ as a Rachmaninoff étude, may strike some as a trifle odd, but these — and everything on the program, in fact — were beautifully tailored to spotlight Mr. Shirley’s easy lyrical style and bravura technique.”
Donald Walbridge Shirley was born in Pensacola, Fla., on Jan. 29, 1927. His father, Edwin, was an Episcopal priest, and family lore has it that young Donald was playing the organ in church at age 3. His mother, the former Stella Gertrude Young, a teacher, died when Donald was 9. He studied music at the Catholic University of America in Washington.
He was married once and divorced. He is survived by a brother, Maurice, and a half-sister, Edwina Shirley Nalchawee.
Mr. Shirley made a number of recordings in the 1950s and early ’60s for the Cadence label, including “Piano Perspectives,” “Don Shirley Plays Love Songs,” “Don Shirley Plays Gershwin” and “Don Shirley Plays Shirley.” Later in the 1960s, he recorded with Columbia.
It was the founder of Cadence Records, Archie Bleyer, who insisted that Mr. Shirley be called Don, an informality that stuck with him throughout his career as a nettlesome reminder that he was unable to be known as the concert player he had always wished to be.
Jazz piano players, Mr. Shirley told The Times in 1982, when he was appearing at the Cookery in Greenwich Village, “smoke while they’re playing, and they’ll put the glass of whisky on the piano, and then they’ll get mad when they’re not respected like Arthur Rubinstein. You don’t see Arthur Rubinstein smoking and putting a glass on the piano.”
He added: “I am not an entertainer. But I’m running the risk of being considered an entertainer by going into a nightclub because that’s what they have in there. I don’t want anybody to know me well enough to slap me on the back and say, ‘Hey, baby.’ The black experience through music, with a sense of dignity, that’s all I have ever tried to do.”


The African Presence in Mexico: Black Rebellion

"The slaves brought to New Spain were forced to work not only in agricultural settings as is commonly believed but also in many other spheres of colonial economic and social life. There were few activities in which blacks did not take part. But, in protest, black men and women continually resisted the unjust slave system by escaping from it, by attempting to take power, and by violent, armed insurrections that were severely punished as serious crimes in accordance with Catholic law. There were constant slave protests beginning with the colonial period in 1521 and ending when slavery was abolished by decree in 1810, although it only took effect in 1830 once the Mexican Republic was already established."

The African Presence in Mexico, pg. 26

Revealing the African Presence: White Slaves

"During the Renaissance, slavery was not just a black phenomenon -- slaves in Europe were both "white" and "black." Europe had a long history of white slavery. There was mass white slavery in Europe before there was black slavery, and white slavery continued after the influx of black slaves from sub-Saharan Africa in the fifteenth, sixteenth, and seventeenth centuries, so that often white and black slaves worked alongside each other in the same households or on the same properties. Because of its ancient settlement and diverse civilizations, European society in the Renaissance was fractured and complex, and this had consequences for the variety of ways in which slavery developed."

Revealing the African Presence in Renaissance Europe, pg. 13.

Monday, May 20, 2013

Revealing the African Presence: Cleopatra

"... For Renaissance artists and authors, Cleopatra VII of Egypt exemplified the dangers of excess in high places. Her life as pharaoh, with its cast of Roman emperors and generals subjected to dramatic twists of fate and emotional pathos, was perfectly suited to the revived theatrical genre of classical tragedy as in Cleopatre Captive (1552-53) by Etienne Jodelle
or Shakespeare's Antony and Cleopatra (by 1608).
In the arts she was rarely the resourceful ruler but a voluptuously beautiful woman (often nude) committing suicide following that of her lover Mark Antony. In a lovely bronze statuette by Niccolo Roccatagliata ...,
Cleopatra leans into the asp's embrace, the dramatic undulations of the poisonous snake underscoring her destructive sexuality by referencing Eve's fall."
Revealing the African Presence in Renaissance Europe, pg. 10

The African Presence in Mexico: Spaniard and Black Produce a Mulatto

"Society of New Spain, the colonial name of Mexico, turned out to be truly cosmopolitan and heterogeneous. It encouraged a social control to avoid mixing of races, which turned out to be ineffective. Mixed and common law marriages were seen as "dishonorable" because they threatened the stability of criolla society. However, criticism of these marriages could not stop them from happening. The idea of some mixes being considered purer than others emerged. For example, mestizos who were the children of Spaniards and indigenous women, and children of Spaniards and mestizos were called castizos, which means "of a good caste." These two categories were more closely affiliated with the Spanish group on the early days of the colonial period. Consequently, mestizos and castizos gained a closer level of privilege to the Spanish group than other castes.
*****
"Mixes between blacks and indigenous people wre considered inferior. Their names allude to animal names such as mulatto (mix between Spanish and black), coyote (mix between indigenous and mestiza), and lobo (mix between black and indigenous), or to the color of Moorish skin as is the case of moriscos.
*****
"...Chocolate is a drink of Mesoamerican origin that was quickly accepted by the population of European and African origin but that does not appear among the indigenous people in paintings of castes.
"The depiction of chocolate associated with black women has a symbolic element: it shows the belief that black women had the proclivity to practice witchcraft and cast lovesickness spells with this beverage that was considered an aphrodisiac. At one point, chocolate was even forbidden by the Church."
The African Presence in Mexico, pgs. 20, 22, 24.

Friday, May 17, 2013

Revealing the African Presence: Allegory of Africa

"In the 1600s, the focus of European attention shifted toward the Americas and Asia, while ever-increasing demands for cheap labor, especially in the American colonies, meant that slavery became specifically associated with black Africans as it had not been in the past. With familiarity, the exotic otherness of "Africa," her "astonishing novelty" so vividly highlighted in Martin de Vos's 1589 Allegory of Africa and its accompanying poem, becomes simply the "other" and more commonly subject to exploitation."
Revealing the African Presence in Renaissance Europe, pg. 10

The African Presence in Mexico: Celia Calderon and the TGP

Sometimes the story behind a painting can be just as compelling as the painting itself. Please note the life of Celia Calderon and the story behind her painting of Morelos.
Peace,
Everett Jenkins
Class of 1975
Celia Calderón was a Mexican artist best known for her engraving work but was also noted for her oils and watercolors. She was a member of the Sociedad Mexicana de Grabadores, Taller de Gráfica Popular and the Salón de la Plástica Mexicana.
Celia Calderon was born in the state of Guanajuato in 1921 to Felix Calderón and Enedina Olvera.[1] She attended the Escuela Nacional de Artes Plásticas and a workshop founded by Díaz de León to learn engraving.[2][1] She received a scholarship from the British Consulate to finalize her studies at the Slade Art School in London.[2]
In 1947, she was invited to join the Sociedad Mexicana de Grabadores and in 1952, the Taller de Gráfica Popular. Her watercolor ability gained her a position as a teacher at the Academy of San Carlos beginning in 1946.[2]
At the invitation of the Soviet Union, she traveled to Asia and exhibited her work in Beijing.[2]
In 1955, she own the Salón de Invierno Prize from the Salón de la Plástica Mexicana of which she was a founding member.[1]
She was best known for her graphic work although she was also a noted painter in oils and watercolors. Her engraving work employs a number of techniques especially lithography. Her watercolor work was praised by famous art critic Justino Fernández, considered the father of Mexican art history.[2] Her imagery mostly consisted of popular personages with her graphic work focusing on Mexican heroes.[1]
Her last residence was General Molinos del Campo No. 53 in Tacubaya. She committed suicide on October 9, 1969, shooting herself in the head at the Academy of San Carlos.[2]
Here is the link to the story behind the painting of Morelos:

Thursday, May 16, 2013

Revealing the African Presence: 1608-1610

"For reasons that are not entirely clear, around 1608-1610 there occurred a series of political and cultural "events" in disparate locations that each in its own way seemed to signal a new level of acceptance and status for Africans in Europe, to pick four: the elaborate arrangements made by Pope Paul V to receive the Congolese ambassador known in Europe as Antonio Manuel, Marquis of Na Vunda...; Morocco and the Dutch Republic sign a landmark treaty establishing trade relations, the first between a European country and a non-Christian one; the Spanish playwright Enciso writes a play celebrating the life of the black humanist Juan Latino; Philip III of Spain orders a silver casket for the bones of Benedict the Moor (canonized in 1807). However, while these events may appear to presage a new era of normalization, with the perspective of time they look more like markers of the end of an era."
Revealing the African Presence in Renaissance Europe, pg. 10

The African Presence in Mexico: The Caste System

"Due to the scarcity of women on slave shipments and the search for a "free womb" (free mother, not enslaved) to obtain freedom for one's children, the black African population sought out marriage alliances mostly with the indigenous population, favoring racial mixing within these groups. This mestizaje [racial mixing] brought about a classification by color known as the caste (casta) system.
"It is not exactly known when the caste system began since it was not decreed by royal order or warrant. The caste system was a socio-racial system of categorization that segregated the mixes between blacks and indigenous people, and sought to favor the hegemonic, or dominant, group comprised of Spaniards and their descendants. According to the law, acces to privileged posts in the Church and the military was restricted for castes considered to be inferior. There were even attempts to forbid members of these castes use of certain modes of dress and ornamentation with jewelry. Rebozos [shawls] and mantones de Manila [embroidered shawls] were for the exclusive use of Spanish women. Also, bearing arms, horseback riding, and literacy were not permitted by the so-called inferior castes.
"Thus, it is understandable why Jose Maria Morelos y Pavon, leader of the Mexican War of Independence, decreed the abolition of slavery and the caste system in 1824. He was a mulatto directly affected by this segregationist system."
The African Presence in Mexico, pg. 18.
A tribute portrait of Morelos was completed by Celia Calderon in 1960 and can be found at
Peace
P.S. Do not believe everything you read. Jose Maria Morelos y Pavon could not have decreed the abolition of slavery and the caste system in 1824 because he died in 1815. Here is the more accurate history of what he did actually do:
In 1813, Morelos called the National Constituent Congress of Chilpancingo, composed of representatives of the provinces under his control, to consider a political and social program which he outlined in a document entitled "Sentimientos de la Nación" (Sentiments of the Nation). The Congress called itself the Congress of Anáhuac, referring poetically to the ancient Aztecs.
On September 13, 1813, the Congress, with Morelos present, endorsed the "Sentiments of the Nation". This document declared Mexican independence from Spain, established the Roman Catholic religion and created the legislative, executive and judicial branches of government. It declared respect for property and confiscated the productions of the Spanish colonial government. It abolished slavery and racial social distinctions in favor of the title "American" for all native-born individuals. Torture, monopolies and the system of tributes were also abolished. Morelos was offered the title "Generalissimo" with the style of address "Your Highness", but he refused these and asked to be called "Siervo de la Nación" (Servant of the Nation). On November 6, 1813 the Congress declared independence.
 

Wednesday, May 15, 2013

The African Presence in Mexico: The "Black" Slaves

"In Mexico, the population's indigenous and European roots are prominent and clearly evident in historical and anthropological documents. The Mexican population is for the most part mestizo [of mixed race]. The official policy of the Mexican government has been to highlight the fact that this heritage is the result of the mixing of indigenous people and Europeans from the time of the Spanish Conquista [Conquest] and colonization of the land in the 16th Century. But, Mexico's Third Root, the heritage emerging from the African population brought to American territory has yet to enjoy the same degree of attention.
"This heritage is visible in cultural traits such as linguistic elements of Mexico's day-to-day speech, traditional fiestas and costume, religious beliefs, rites, myths, and diverse musical, toponymical and gastronomical roots. These cultural traits are shared within an area that has been defined as the Afro-Andalus Caribbean which includes the south of Spain, the Canary Islands, the insular and continental Caribbean, the Gulf of Mexico, and the Costa Chica of the Mexican Pacific where Spaniards brought a large amount of enslaved Africans since the 15th Century. Historical documents note the arrival of black peoples during the Conquista and later during the colonial period (1519-1810). The largest part of this population was brought over primarily from Africa, although in smaller proportion, slaves were brought over from the Pacific Islands, particularly from the Philippines, the original land of "esclavos negritos" [little black slaves]. They were aetas, part of an ethnic group known also in New Spain as "chino slaves", whence the term "cabello chino' for curly or tightly coiled hair in Mexico."
The African Presence in Mexico, pg. 16

Revealing the African Presence: Portrait of Maria Salviati

"The origin of the project [Revealing the African Presence in Renaissance Europe] was research undertaken in 2000 in response to a query as to the museum's position on the conflicting claims concerning the identity of the child in the Walters' [Walters Museum] painting by Jacopo Pontormo, then called Portrait of Maria Salviati and a Child, datable to ca. 1539. Formulating the wider issues from the perspective of her identity has informed the current exhibition project."
Revealing the African Presence in Renaissance Europe, pg. 8

Tuesday, May 14, 2013

The African Presence in Mexico: Black Mirror

The following is a link to Manuel Alvarez Bravo's Black Mirror (Espejo negro), 1947. Enjoy.

Revealing the African Presence: Study of Katharina

"..., the importation of Africans into Europe as slaves, from markets in West and also North Africa, gradually supplanted the trade in slaves of Circassian or Slavic origin. The result was a growing African presence in Europe, some of the evidence for which is found exclusively in the visual arts. For example, the distinctly individualized portraits of [the] black men incorporated by Gerard David into his Adoration of the Kings ..., establish their presence in Antwerp around 1515, probably initially as slaves of Portuguese merchants, as was Katharina ... drawn there in 1521."
Revealing the African Presence in Renaissance Europe, pgs. 9-10

Monday, May 13, 2013

Revealing the African Presence: Adoration of the Kings

"..., the importation of Africans into Europe as slaves, from markets in West and also North Africa, gradually supplanted the trade in slaves of Circassian or Slavic origin. The result was a growing African presence in Europe, some of the evidence for which is found exclusively in the visual arts. For example, the distinctly individualized portraits of [the] black men incorporated by Gerard David into his Adoration of the Kings ..., establish their presence in Antwerp around 1515, probably initially as slaves of Portuguese merchants, ..."
Revealing the African Presence in Renaissance Europe, pgs. 9-10

Revealing the African Presence: New Map of Africa

Here is the link to Ortelius's New Map of Africa from 1570.


http://search.aol.com/aol/imageDetails?s_it=imageDetails&q=abraham+ortelius%27s+New+Map+of+Africa&v_t=webmail-searchbox&b=image%3Fs_it%3Dwebmail-searchbox%26q%3Dabraham%2520ortelius%27s%2520New%2520Map%2520of%2520Africa%26oreq%3D004cf002aefb4a6b9c070e8607370c1e&img=http%3A%2F%2Fimages.fineartamerica.com%2Fimages-medium-large%2F1570-map-of-africa-by-abraham-ortelius-everett.jpg&host=http%3A%2F%2Ffineartamerica.com%2Ffeatured%2F1570-map-of-africa-by-abraham-ortelius-everett.html&width=116&height=87&thumbUrl=http%3A%2F%2Fimages-partners-tbn.google.com%2Fimages%3Fq%3Dtbn%3AANd9GcR2NY79zFr6THSelZQmyb1WadUAmgaXi4B7efLmzaADofWekyRJ5nZSoQ&imgWidth=900&imgHeight=674&imgSize=232579&imgTitle=abraham+ortelius%27s+New+Map+of+Africa

Revealing the African Presence: Introduction (Part Three)

"..., beginning in the late 1400s, three large historical shifts of peoples were taking place. Muslim Berber, Arab, and black African populations, originally from North Africa were pushed out of Spain, where they had ruled for centuries, many returning to North Africa. The Ottomans, a Muslim Turkish dynasty, expanded their territorial dominions, toward Eastern and Central Europe and across North Africa, where Ottoman and European (more specifically Habsburg) interests would conflict sharply, calling for intense diplomatic efforts. Most significantly, the importation of Africans into Europe as slaves, from markets in West and also North Africa, gradually supplanted the trade in slaves of Circassian or Slavic origin. The result was a growing African presence in Europe, some of the evidence for which is found exclusively in the visual arts."
Revealing the African Presence in Renaissance Europe, pgs. 9-10

Revealing the African Presence: Introduction (Part Two)

"The chronological period covered by the exhibition is the "long sixteenth century" (ca. 1480-1610). In the last decades of the 1400s Africa became a focus of European attention as it had not been since the Roman Empire. On the one hand, markers of Africans' intensified engagement with Europe in the 1480s include the 1484 arrival in Lisbon of a Congolese delegation led by Prince Kasuta and the establishment of a residence in Rome for the numbers of Ethiopian pilgrims and scholars. On the other hand, European thirst for new markets and sources of commodities drove an extension of trading routes established by Portuguese explorers in the mid-1400s down the west coast of Africa; in 1497 Vasco da Gama edged up the continent's east coast, en route to India. The revelations this brought as to the shape of Africa marked one of the pivotal moments in the growth of European knowledge of the continent, to be vastly augmented in the following century and epitomized in Abraham Ortelius's New Map of Africa... Arguably the most influential map of Africa from the 1500s, it was published in 1570 as part of the first systematic atlass of printed maps, Theater of the World (Theatrium Orbis Terrarum). Its fifty-three maps encompass seven representing Africa as a whole or as individual regions. The contour of the continent how has a familiar look, and while many internal place designations remain generalized, as "Kingdom of the Blacks" (Nigritarium Regio) written large across West Africa, others are specific, as the insertion of Simbaoe (Great Zimbabwe) in southern Africa. Subsequent editions were expanded and updated, incorporating as many as nineteen maps of all or part of the continent."
Revealing the African Presence in Renaissance Europe, pg. 9.

Revealing the African Presence: Introduction

Revealing the African Presence in Renaissance Europe invites visitors to explore the varied roles and societal contributions of Africans and their descendants in Renaissance Europe as revealed in compelling paintings, drawings, sculpture, and printed books of the period. The story of the Renaissance with its renewed focus on the individual is often told, but this project seeks a different perspective, to understand the period in terms of individuals of African ancestry, whom we encounter in arresting portrayals from life, testifying to the Renaissance adage that portraiture magically makes the absent present.

Revealing the African Presence in Renaissance Europe, page 7

The African Presence in Mexico: Portrait of a Female Soldier from Michoacan

The following is a link to Agustin Casasola's Portrait of a Female Soldier from Michoacan (Retrato de una soldadera de Michoacan), 1910. Enjoy.

The African Presence in Mexico: Introduction

"Since we opened our doors in 1987, the Mexican Fine Arts Center Museum [of Chicago]... has organized numerous exhibitions, presented a wide array of performers and authors, presented and sponsored film/video projects, participated in and organized conferences. The Museum has also earned a national reputation for its leadership in speaking out about critical issues such as First Voice, cultural equity, and equal access to the arts for everyone. All of these artistic ventures have been extremely important, but The African Presence in Mexico project is probably the most ambitious and important project ever undertaken by the Mexican Fine Arts Center Museum.
"The greatest failure of the human species has been its inability to celebrate both the commonality and diversity between cultural and racial groups. All of the world's problems pale in comparison to the human problem of discriminating against people because of cultural and racial differences. If we as humans would truly treat each other in an equitable fashion, there isn't any challenge facing our species that we could not overcome. Our collective will to improve the station of others and the world around us would be able to surmount any crisis that we face.
"Consequently, The African Presence in Mexico project, is a very significant undertaking with crucial relevance for both Mexico and the U.S. In 1992, as part of the 500th anniversary of the encuentro (encounter), the arrival of the Spanish in the Americas, the Mexican government officially acknowledged that th African culture represented la tercera raiz (the third root) of the Mexican culture. There were small-scale events done on the African legacy in Mexico, but that was it. Our African Presence in Mexico project is the largest and most comprehensive ever presented. While this represents a major accomplishment for [the Museum], it is also an indictment of Mexico's continual neglect of its magnificent African legacy.
"In the U.S., race relations are unfortunately getting worse. The belief that the mainstream is playing a divide and conquer game between African-Americans and Mexicans is compounding the problem. With Latinos comprising the largest group of people of color in the U.S. and Mexicans comprising by far the majority of Latinos in the U.S., there does appear to be more tension between African-Americans and Mexicans than ever before. Every time, the media announced the newest census data, the subtext seems to be that th future looks rosy for Mexicans but not for African Americans. In very frank conversations that I have had with individuals from both communities, there is an overwhelming consensus that the relations between both groups have become more tense in nature.
"The African Presence in Mexico offers an unusually magnificent opportunity for both African-Americans and Mexicans to celebrate a unique bond. The fact that the first free town of formerly enslaved people in the Americas was founded in Mexico, should serve as a base of celebration for both groups. Yanga, the founder of this town in Veracruz, should be celebrated as a hero for both communities. The Mexican Fine Arts Center Museum believes that this exhibition can serve as a catalyst for a more positive dialogue between African Americans and Mexicans. This project also offers Mexico the opportunity not only to revisit the African legacy but also to actively embrace it as an important element in Mexico's cultural heritage."
The African Presence in Mexico, pgs. 6-8.