African American Music has always served to document the history of enslaved Africans in America. It takes its roots in African Spirituality and originally pervades all aspects of African life. That Music has been transformed as soon as it got on this side of the Atlantic Ocean in a context of slavery and oppression. As historical documents, African American Music has served African Americans to deal with their experience in America from slavery to freedom. This work studies how Black Spirituals and the Blues have played a tremendous role in building an African American identity and in raising race consciousness in an oppressed people in a perpetual quest for freedom and equal rights in America. / African American Studies

This study introduces cultural knowledge as a central element to conceptualizing and measuring Black consciousness beliefs. Through the development and initial validation of a new measure, the Scale of Black Consciousness (SBC), the structural nature of Black consciousness as a function of cultural knowledge was determined using exploratory factor analyses. Relations between Black consciousness, self-esteem, cultural socialization and knowledge, African cultural consciousness, group-based racial identity, and impression management were also assessed to determine validity evidence for the SBC. Further, known-groups validity was determined by examining SBC score means between participants who endorsed taking Black Studies courses as compared to participants who did not endorse taking such courses. This study also provided an analysis of sources of cultural knowledge among participants. Previous research provides support for the relationship between Black consciousness and cultural knowledge. The Africentric Theory of Black Personality theoretically highlights the value of culture-centered knowledge (Baldwin, 1981, 1984; Baldwin & Bell, 1985) and the group-based theory of stratum consciousness (Gurin & Epps, 1975; Gurin, Miller, & Gurin, 1980) provides a model for examining group consciousness among historically marginalized groups. Accordingly, cultural knowledge supports the development of Black consciousness through an awareness of and connection to African descent cultural history (King, 2004; Lewis et al., 2006; Shockley, 2007). Despite theory suggesting a conceptual link between cultural knowledge and Black consciousness (Adams, 2005; Banks, 2004; King, 2004), there is limited research examining cultural knowledge in relation to Black consciousness beliefs. Results revealed the SBC as a reliable and valid measure of Black consciousness. For construct and predictive validity, the SBC exhibited significant correlations in the expected directions with African cultural consciousness, group-based Black identity, self-esteem, cultural socialization, Black history knowledge, and impression management. A comparison of SBC score means demonstrated that participants taking Black Studies courses exhibited higher consciousness beliefs as measured by the SBC than participants not taking Black Studies courses, providing evidence for known-groups validity. Additionally, the results for sources of cultural learning, revealed parents and teachers/professors as the most frequently cited sources. These findings further the literature on cultural consciousness among African descent people. / text

Thesis (MPhil)-- University of Wales, Aberystwyth, 2009 / Bibliography.

The aim of this study was to discover whether a value-based typology could be established that was applicable to all South African adults. It was predicated on the basis of a literature review and previous research findings that there were two major underlying dimensions of values: collectivism versus individualism and inner- versus outer-directed. The parameters of these dimensions were hypothesised within the framework of a common social structure, based on a number of related propositions. It was also hypothesised that the South African adult population consisted of five types. Five value measures were examined and found to have disadvantages for South Africa. A value measurement technique had been developed in South Africa for an on-going study titled Sociomonitor. The core of this study was the measurement of values of relevance to marketing and media. Over the period 1976 to 1993 separate value based typologies were identified for urban Blacks and Whites. In 1995 both races were covered in the same year and a common typology was found. In 1997/8 Sociomonitor was extended to the total adult population of South Africa. Respondents were sub-divided into Collectivism, Individualism, Inner- and Outer-directed groups. The characteristics of which were found to be substantially as had been expected. South African adults were categorised into five value types. Three of which were as had been hypothesised, two were in place of one of the five anticipated and one wasn't found. It is concluded that the values of adults from all ethnic groups fall within the parameters of collectivism versus individualism and inner- versus outer-directed. Furthermore, there are five different value types in the South African adult population that transcend ethnic boundaries. The implications of a multi-ethnic typology for marketing, social and political decision-making, research and the formulation of scenarios are outlined. It is recommended that this type of research be extended to other African countries and small communities. / Dissertation (PHD)--University of Pretoria, 2003. / Psychology / unrestricted

Spoken Word poetry in South Africa is understood as a genre of poetry which encompasses elements of textuality, musicality and performance, and is currently produced and frequented predominantly by a young, black public, according to Molebatsi and D’Abdon (2007). By means of ethnography, content analysis, and interviews with thirteen poets, this study demonstrates that the genre is used for expressing the life experiences of artists and their communities (Sole, 2008), as well as narrating social ills and concerns, including political, religious and other social experiences. In this sense, it is argued that Spoken Word may be termed as being a contemporary form of liberation politics (Judge, 1993) that is employed to serve a social function beyond directly political aims. This is made visible through the narratives, styles and identifications that distinguish members of this movement. This study provides a description of the scene in Pretoria and Johannesburg, drawing out various features of the movement. The social and political significance of the movement is presented by emphasising the poets’ perspectives on the Spoken Word movement, and engaging in a thematic content analysis of poems under the themes race and politics, gender and sexuality, and religion. International literature is engaged to demonstrate differences and similarities between South Africa’s Spoken Word scene and that of the USA by consulting works of scholars such as Weber (1999), Bruce & Davis (2000) and Hoffman (2001). It is demonstrated that similar to the genre in the USA, South African Spoken Word stresses performance to be an important distinguisher of this type of poetry. Also, in both contexts this art form has links to identity politics of previously marginalized groups. The study presents a similar finding to D’Abdon’s (2014) argument that the narratives presented in the post-apartheid Spoken Word movement greatly reflect Black Consciousness ideology, yet also importantly stresses that the movement also presents discontinuities with this discourse, allowing for a much broader array of narrative to permeate the performance poetry scene. This study makes an additional contribution to the existing literature through its key findings. Firstly, the study argues that although there has been a significant increase of women into the scene, Spoken Word remains a gendered space. Secondly, this study demonstrates that narratives produced by this movement contribute to experiences of community, but also play an exclusionary role to certain groups. Finally, the study illustrates that poets of the present day Spoken Word scene have begun a move towards commercialisation of the art form, subsequently also aiming for the valuation of African literature. In essence, it is argued that the present day Spoken Word poetry movement has great social and cultural value, and presents great potential of being a vehicle through which political and social consciousness can be both created and sustained. Key words: Spoken Word, poetry, South Africa, oral literature, slam, open mic, post-apartheid, literature, narratives, Black Consciousness, politics, social change, art, liberation poetry, liberation politics, culture, hip-hop, conscious art, resistant political art / Dissertation (MSocSci)--University of Pretoria, 2015. / Sociology / Unrestricted

University of the Witwatersrand Faculty of Humanities Political Studies Master’s Research Report, February 2017 / The history of segregation in South Africa is well documented. The shadows of the apartheid system still linger in society to date, especially in the form of racial inequality, race consciousness and racial classification. Contemporary student protests and vandalism in institutions of higher education reveal deep-seated tensions that open a can of worms concerning race and equality – elements that have long been of concern in the Black Consciousness Movement and its ideology in the early 1960s and 70s. This research report assesses how Black Consciousness tenets’ and rhetoric are re-emerging in the current national student movement, from the #RhodesMustFall to the #FeesMustFall movements. Black Consciousness ideology in South Africa, as articulated by Biko, sought the attainment of a radical egalitarian and non-racial society. Amongst some of the espoused principles of the Black Consciousness Movement that defined South African youth politics in the 1970s, is that Black Consciousness emphasised values of black solidarity, self-reliance, individual and collective responsibility, and black liberation. The year 2015 witnessed the resurgence of Black Consciousness language at the forefront of student movements, most notably the #RhodesMustFall and the #FeesMustFall campaigns. The #FeesMustFall movement and its supporters uphold that their cause is legitimate because it does not make sense for household incomes to depreciate next to escalating costs of living and rising tuition fees. It further states that the ANC fears it because its demands stand contrary to ANC-led government’s interests and have accused the ANC of attempting to capture the movement – hence the declaration that #FeesMustFall is a direct critique of the entire socio-economic and political order of the ruling ANC and exposes ANC corruption and betrayal. The movement continues, though its cause tends to be diluted and convoluted, the struggle is real but so is the legacy of Biko and the spirit of Black Consciousness. / MT2018

<p>The understanding and practice of leadership in Sub-Saharan Africa, in all spheres, is at the heart beat of this work. Questions and concerns over the quality of leadership in most countries in this particular region are reasons which have led to revisit and investigate the formative training of the current cohort of African leadership with a special focus on the ethical aspect of leadership. It is an assumption, in this thesis, that the contemporary cohort of African leadership received their formative training especially in the 1960s and 1970s and that they were deeply influenced by the black consciousness movement and, in association with that, by the emergence of black theology. In this respect, this research project explores the notions of ethics and leadership with a view to determine ways in which an appropriate leadership ethos was portrayed and articulated in the writings of selected exponents of the black theology movement, namely ML King (Jr), Desmond Tutu and Allan Boesak. The purpose of this work is therefore mainly descriptive: to map discourse on a leadership ethos in the context especially of black theology.</p>

The purpose of this investigation is to discuss the relevance of Black theology in light of the emergence of reconstruction theology. It offers a critical survey of a range of contributions on this issue, questioning whether scholars who have used Black theology as a form of self description should shift emphasis, from the paradigm of liberation to reconstruction. The significance of this study has to be understood within the context of the proposal to redirect African theological initiatives from liberation theologies to reconstruction theology. The basis for this call was the end of apartheid in South Africa, which signalled the independence of all countries on the African continent.

<p>The understanding and practice of leadership in Sub-Saharan Africa, in all spheres, is at the heart beat of this work. Questions and concerns over the quality of leadership in most countries in this particular region are reasons which have led to revisit and investigate the formative training of the current cohort of African leadership with a special focus on the ethical aspect of leadership. It is an assumption, in this thesis, that the contemporary cohort of African leadership received their formative training especially in the 1960s and 1970s and that they were deeply influenced by the black consciousness movement and, in association with that, by the emergence of black theology. In this respect, this research project explores the notions of ethics and leadership with a view to determine ways in which an appropriate leadership ethos was portrayed and articulated in the writings of selected exponents of the black theology movement, namely ML King (Jr), Desmond Tutu and Allan Boesak. The purpose of this work is therefore mainly descriptive: to map discourse on a leadership ethos in the context especially of black theology.</p>

The purpose of this investigation is to discuss the relevance of Black theology in light of the emergence of reconstruction theology. It offers a critical survey of a range of contributions on this issue, questioning whether scholars who have used Black theology as a form of self description should shift emphasis, from the paradigm of liberation to reconstruction. The significance of this study has to be understood within the context of the proposal to redirect African theological initiatives from liberation theologies to reconstruction theology. The basis for this call was the end of apartheid in South Africa, which signalled the independence of all countries on the African continent.