Kelisha B. Graves, Ed.D

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Synopsis: Nannie Helen Burroughs (1879–1961) is just one of the many African American intellectuals whose work has been long excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a "race woman") female activist, educator, and intellectual. This book represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs' work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs' life. This book aims to spark a conversation surrounding Burroughs' life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table.

Daisy Bates‘s life offers a glimpse into the intersections of race, gender, and the myriad recriminations aimed at a black woman who occupied a role outside of patriarchal norms. The idea that Bates‘s unconventional leadership challenged a canopy of patriarchal ideals is worthy of examination in terms of the ways her leadership shifted ideas about how women should participate in civic and political affairs. Indeed, Bates expanded definitions about what could be achieved in a black female body by using aesthetic as a political instrument of respectability and by defining a role that would allow her to enact her own ire against injustice while also defying the expectations of patriarchy.

This essay argues that the post-racial is in fact a neoliberal discourse, a myth emergent from Western millennial notions of exceptionalism. Thus, this essay attempts to highlight the dishonesty of a so-called era of post-racial achievement by arguing that such a discourse represents the embodiment of historical forgetting; hence, bad knowledge and false juxtapositions. This study also hopes to begin a line of inquiry by asking: how do we understand historical Blackness as a pedagogic value aimed toward the maintenance of a critical consciousness in our contemporary world, and in what ways might the intellectual thought of our predecessors have implications on our lives today?

Aim: This study examined the effect of various types of motivations on the academic success of predominantly black college students. The goal of the study was to determine the types of motivation strategies that could be adopted to enhance retention and graduation rates at predominantly black colleges. The aim of this study was to begin a line of inquiry with the hope of generating empirical data that could be relied upon by university administrators and education policymakers to develop evidence-based interventions and academic motivational support programs to improve the retention and graduation rates at predominantly black colleges and universities. Methods: Survey data on intrinsic motivation, extrinsic motivation, social motivation, personal motivation, and amotivation were collected from predominantly black students and subjected to structural equation modelling using exploratory factor analysis and confirmatory factor analysis. Results and Conclusion: The study found that amotivation had a large significant negative effect on the academic success of the predominantly black college students. Intrinsic motivation had a moderate positive significant effect on academic success. Social motivation had a moderate positive, but insignificant effect on academic motivation. Extrinsic motivation and personal motivation had no meaningful effect on the academic success of the predominantly black college students. We conclude that to enhance retention and graduation rates in predominantly black colleges, more emphasis should be placed on developing and implementing evidence-based intrinsic motivation intervention strategies and strategies to reduce amotivation among this population such as autonomous supportive teaching strategies.

To speak about Nannie Helen Burroughs as simply the founder of the National Training School for Women and Girls tells us something about what she “did,” but it does not reveal anything about the philosophical eclecticism that informed her life as an educator-activist-missionary. This article developed from the well-nigh absent scholarly affection directed toward Nannie Helen Burroughs’s intellectual thought. Burroughs’s intellectual thought reveals a woman who believed in the organic genius of Black folks balanced with an adherence to Christian values as the only raw material necessary to achieve a new paradigm of self-determined Black living and thinking. For Burroughs, a new paradigm of post-slavery Black life and thought would be represented by an intellectual attitude that was equal parts deeply Black, intensely Protestant, and passionately patriotic. The goal of this article is to highlight the philosophical eclecticism of a twentieth century Black woman whose mind synthesized Black nationalism, integrationist ethics, and a Judeo-Christian philosophy of history. In doing so, this article endeavors to establish a methodology to understanding the intellectual thought of Nannie Helen Burroughs.

Christian (1987) stated, “people of color have always theorized, but in forms quite different from the Western form” (p. 52). The post-bellum period can best be described as the age of Black Reason (or the Black Enlightenment) that emerged to redeem the definitions of equality, progress, and civilization from the custody of white thinkers who maintained that such values were only applicable to and possessed by whites. Whereas Western forms of thought (specifically referring to the trend of scientific racism) emerged as an anti-black epistemology that sought to account for black life as pathology and black thinking as impossible, this study looks specifically at the different forms of thought that emerged from the minds of nineteenth century Black women. In doing so, this article probes the ways in which black women articulated a paradigm of Black thought (or Black reason) that not only mapped a more humane system of values to guide the lives of the race, but also exposed the ineptitude of white thought as the universal moniker for reason.

As a scholar with interests in black intellectual history I approach the black archive as a hermeneutical and genealogical endeavor. However, in our technological age where images stand as metaphors for historiography, it has become impossible to merely quarantine scholarly inquiry to the geography of the text, or the logos. Implicit to this project is the idea that practitioners of intellectual history must engage new textual geographies that include imaginative productions of real historical figures in terms of looking at the ways in which images compel epistemology. I will be looking at artistic juxtapositions of Martin Luther King and President Barack Obama as the reorganization of memory that creates an alternative historiographical epistemology that relies on a cherry-picking of King's intellectual archive.

This essay attempts to highlight the dishonesty of post-racial prognostications by arguing that such a discourse contradicts everything we know about black life under imperial America. This paper argues against the dishonesty of a post-race discourse while attempting to contextualize how black abuse and death functions largely as a legacy of the American project. Implicit in this paper is a deeper exercise that attempts to ask: how do we reclaim a radical black memory against the imperial desire to enclose black minds to a finite range of radical possibility?

Available on Amazon, Barnes & Noble, Google Play, everywhere books are sold. Request for your university library. Synopsis: Nannie Helen Burroughs (1879–1961) is just one of the many African American intellectuals whose work has been long excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a "race woman") female activist, educator, and intellectual. This book represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs' work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs' life. This book aims to spark a conversation surrounding Burroughs' life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table.

This essay argues that the post-racial is in fact a neoliberal discourse, a myth emergent from Western millennial notions of exceptionalism. Thus, this essay attempts to highlight the dishonesty of a so-called era of post-racial achievement by arguing that such a discourse represents the embodiment of historical forgetting; hence, bad knowledge and false juxtapositions. This study also hopes to begin a line of inquiry by asking: how do we understand historical Blackness as a pedagogic value aimed toward the maintenance of a critical consciousness in our contemporary world, and in what ways might the intellectual thought of our predecessors have implications on our lives today?

Aim : This study examined the effect of various types of motivations on the academic success of predominantly black college students.  The goal of the study was to determine the types of motivation strategies that could be adopted to enhance retention and graduation rates at predominantly black colleges. The aim of this study was to begin a line of inquiry with the hope of generating empirical data that could be relied upon by university administrators and education policymakers to develop evidence-based interventions and academic motivational support programs to improve the retention and graduation rates at predominantly black colleges and universities. Methods : Survey data on intrinsic motivation, extrinsic motivation, social motivation, personal motivation, and amotivation were collected from predominantly black students and subjected to structural equation modelling using exploratory factor analysis and confirmatory factor analysis. Results and Conclusion : The study found that...

Available on Amazon, Barnes & Noble, Google Play, everywhere books are sold. Request for your university library. Synopsis: Nannie Helen Burroughs (1879–1961) is just one of the many African American intellectuals whose work has been long excluded from the literary canon. In her time, Burroughs was a celebrated African American (or, in her era, a "race woman") female activist, educator, and intellectual. This book represents a landmark contribution to the African American intellectual historical project by allowing readers to experience Burroughs in her own words. This anthology of her works written between 1900 and 1959 encapsulates Burroughs' work as a theologian, philosopher, activist, educator, intellectual, and evangelist, as well as the myriad of ways that her career resisted definition. Burroughs rubbed elbows with such African American historical icons as W. E. B. DuBois, Booker T. Washington, Anna Julia Cooper, Mary Church Terrell, and Mary McLeod Bethune, and these interactions represent much of the existing, easily available literature on Burroughs' life. This book aims to spark a conversation surrounding Burroughs' life and work by making available her own tracts on God, sin, the intersections of church and society, black womanhood, education, and social justice. Moreover, the volume is an important piece of the growing movement toward excavating African American intellectual and philosophical thought and reformulating the literary canon to bring a diverse array of voices to the table.