abstract: Hollywood's portrayal of African American men was replete with negative stereotypes before Shelton Jackson Lee, commonly known as Spike Lee, emerged as one of the most creative and provocative filmmakers of our time. Lee has used his films to perform a corrective history of images of black men, by referencing African American male icons in his narrative works. This strategy was evident in his third feature film, Do the Right Thing (1989). Baseball great Jackie Robinson, and freedom fighters, Martin Luther King, Jr. and Malcolm X, were the black male icons featured prominently in the film. The Brooklyn-raised filmmaker's film journals, published interviews, and companion books, have provided insight into his thoughts, motivations, and inspirations, as he detailed the impact of the black male historical figures he profiles in Do the Right Thing (1989), on his life and art. Lee deployed his corrective history strategy, during the 1980s, to reintroduce African American heroes to black youth in an effort to correct media portrayals of black men as criminal and delinquent. He challenged the dominant narrative in mainstream Hollywood films, such as Cry Freedom (1987) and Mississippi Burning (1989), in which white heroes overshadowed black male icons. Lee's work parallels recent scholarship on the history of African American males, as called for by Darlene Clarke Hine and Ernestine Jenkins. The prolific director's efforts to radically change stereotypical depictions of black men through film, has not gone without criticisms. He has been accused of propagating essentialist notions of black male identity, through his use of African American male icons in his films. Despite these alleged shortcomings, Lee's reintroduction of iconic figures such as Jackie Robinson, Martin Luther King, Jr. and Malcolm X, in Do the Right Thing (1989), marked the beginning of a wave of commemorative efforts, that included the retiring of Robinson's number forty-two by Major League Baseball, the popularization of the Martin Luther King National Holiday, and the rise of Malcolm X as a icon embraced by Hip Hop during the 1990's. / Dissertation/Thesis / M.A. History 2012

Though the portrayal of African American mothers in cinema has been diverse, it has too often misrepresented the lived experiences of mothers and has contributed to negative stereotypes about African American motherhood. Existing analyses have not provided an Afrocentric examination of these specific depictions and their broader societal impact. This dissertation aims to address this gap by investigating the representation of African American mothers in film. Grounded in Afrocentric research, scholarship, and theories, the project seeks to develop a framework centered on African Matriarchy and the experiences of African American mothers. This paper introduces the Taylor Test, a comprehensive rubric informed by the Afrocentric paradigm, film theories, and feminist and womanist theories. Through the application of the Taylor Test, a content analysis was conducted on select films by renowned African American filmmaker Spike Lee, including Crooklyn (1994), She Hate Me (2004), and Chi-Raq (2015). The findings of this research contribute to the development of an Afrocentric film analysis framework, demonstrating the effectiveness of the Taylor Test. Additionally, it offers insights into fostering a "liberated maternal" identity by leveraging media, particularly film, to reshape narratives surrounding African American motherhood. / Africology and African American Studies

This study examines African American stereotypes in film. I studied six directors, Kathryn Bigelow, Spike Lee, the Russo Brothers, Ryan Coogler, Tate Taylor, and Dee Rees; and six films Detroit, BlacKkKlansman, Captain America: The Winter Soldier, The Help, and Mudbound. Using the framework of critical race theory and auteur theory, I compared the common themes between the films and directors. The main purpose of my study is to see if White or Black directors predominantly used African American stereotypes. I found that both races of directors rely on stereotypes for different purposes. With Black directors, the stereotype was explained further through character development, while the White directors used the stereotype at face value with no further explanation.

This paper delves into the realms of tragedy, memory and representation. Drawing upon the phenomenon of the Phantom Limb and extending it towards a theory of Phantom Bodies, various artworks - literary, theatrical and visual - are examined. After the conflagration of the terrorist attack, how are these absences grieved over and remembered through artistic representation? The essay examines this question by positioning itself amongst the scarred landscapes of post-September 11 New York and suicide bombings in Israel (2000-2006). Furthermore, it investigates whether humanity can be restored in the aftermath of an event in which certain individuals have sought to eradicate it. The fragmentation of the affected body in these scenarios is understood as further complicating processes of grief and remembrance. Artists who reject political polemic and engage with the dimensions of human loss are seen to have discovered means of referring to the absence caused by the act of terrorism. Three such recurring representations present themselves: ash and remnants, presence/absence and memory building. Phantom Bodies are perceived as simultaneously functioning as a reminder of the event itself, insisting upon the response of bearing witness, and as a symbol of the overwhelming power of humanity. Challenges arise when individuals or sections of the affected society deem these artworks to be inappropriate or explicit. Works considered include: Neil LaBute's play The Mercy Seat, Sigalit Landau's art installation The Country, Jonathan Safran Foer's Extremely Loud & Incredibly Close, Spike Lee's 25th Hour, Daniel Libeskind's architectural plans for the World Trade Center site, Eric Fischl's sculpture 'Tumbling Woman', Honor Molloy's autodelete://beginning dump of physical memory and A.B.Yehoshua's A Woman in Jerusalem. The accompanying play, Tales of Ash: A diptych for the theatre, is set in Melbourne, New York and Tel Aviv and deals with life in the face of and after terror. It veers between naturalism, poetic monologue and the epic. Tales of Ash contains two plays. The first centres on Mia, a young sculptor living in New York, who loses both her lover and her creativity on September 11. Upon returning to her home in Melbourne, she finds familial bonds still entwined with guilt and family trauma. The second play revolves around Ilana and Benny, two people living in Tel Aviv, who find themselves suddenly thrust together after a devastating bombing. As they attempt to resume rhythms of life, in the face of all the inherent ferocity of a modern existence in Israel, the struggle between The Ash Woman and The Ash Takers escalates.

Throughout the pages of my thesis, I comprehensively analyze the processes, intentions, and production of my thesis film Stay Woke. My examination will exhaustively probe every stage of the film from development to preproduction to production to postproduction and beyond. Individual aspects of this process including writing, casting, locations, production design, cinematography, directing, budgeting, scheduling, and postproduction workflows will be detailed. As I make elaborations in each section, I will explain my learning experiences from each day’s new tasks, challenges, and lessons. All of these things will be framed with regards to the overall goal and themes of the film.