CADD – 2018 Dance Black Joy: Global Affirmation and Defiance

Colloquium on African Diaspora Dance, February 2018

Honored to have been a part of this amazing gathering!! Proud to have delivered my workshop Ecstatic Reasoning -blackness protracted: Migration and Constructed Identities. 

https://www.cadd-online.org/2018-conference.html

Looking forward to 2020

Workshop Today! Critical Joy/Ecstatic Reasoning (CJ/ER)

September 19, 2018        Critical Joy/Ecstatic Reasoning (CJ/ER) – Blackness Protracted Workshop

AfroBeat Radio at BROOKLYN COMMONS, 388 ATLANTIC AVENUE, BETWEEN BOND & HOYT STREETS, BROOKLYN, NY 11217

REGISTER at the door.  More Information: HERE

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Though embodied practices that center on African Diasporic (Black) body technologies of reasoning in and through ecstatic joy, CJ/ER workshop is an exploration and examination of critical joy that is embodied and thereby potentially resurrective.   In CJ/ER workshop the body’s abilities are directed to manufacture (real and/or imagined) spaces/place for reconstruction, reconfiguration, and realignment of self-to-self, self-to-community, and self-to-divine.  CJ/ER workshop participants will be guided through techniques and experience processes for igniting Critical Joy/Ecstatic Reasoning into daily life, and discovery and re/imagine inner embodied resources for navigating through and making sense of life in a problematic world.

When:  8:30 – 10:00 pm Wednesday, September 19, 2018
Where: BROOKLYN COMMONS, 388 ATLANTIC AVENUE, BETWEEN BOND & HOYT STREETS, NYC 11217
REGISTER at the door.  More information HERE

Llanchie Stevenson

My interest is in the lives and life stories of African Diaspora women (particularly those in the arts), highlighting expressed articulations of identity and belonging.  Llanchie Stevenson was a pioneer African Diaspora dancer in Ballet.  Her conversion journey changed her path and transformed her life.  Her story is powerful, riveting, and more.    Please share your thoughts please.

Prince

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Killing Fields, U.S. Addictions to Violent and Violating Black Death and Calls for National Accountability and Rehabilitation

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Billie Holiday’s centennial birthday and the ‘celebratory’ invocation of her renowned Strange Fruit make this moment in U.S. history more poignant as yet another Black son/brother/nephew/friend is added to the ever-growing list of persons killed for living while Black.   North, South, East, and West of the land Black blood and flesh are fertilizing yet another generation of trees from which Strange Fruit are set to bear by the gun or the noose.  The killing has been rampant; and so too are the shame, excuses, disregard, denial, all in an effort to make sense of the killings.  But, when can anyone make sense of addictive actions and responses?

October 2014

CL_Presentation

October 2014
Delivering lectures and conducting seminars/workshops (see titles below) for the Anthropos Group and the Centre for Liberation Theology at the Faculty of Theology and Religious Studies at Katholieke Universiteit Leuven in Belgium.

Workshop 1 and 2
‘Body Matters: Somatic Conversations on Christianity, Love, and Justice’
Lecture/Workshop 1
‘Love and Its Public Significance – Questions and Challenges for Theology’
Lecture/Workshop 2
‘Migration and Constructed Identities – A Theological Engagement’

Building Community

The womanist concept of Regardless, appropriated from Alice Walker’s initial womanist definition, is important to thinking through notions of new community building in which oppression and exploitation are part of the history and identity of those involved in this process. In point three of her four-point definition of womanist, Walker (1967 p. 1) implicates Love (capitalized to point to its political, religious and commonplace deployment), the creative imagination, and Regardless (also capitalized and italicized) in an endless and audacious network. Regardless in Walker’s usage stands alone as a sentence on its own after a consecutive series of two and three word sentences explicating the object of womanist Love:

  1. Loves music. Loves dance. Love the moon. Loves the Spirit. Loves love and food and roundness. Love struggle. Loves the Folk. Loves herself. Regardless. (p. 1)

Regardless is an essential partner to Love of the creative, of creation, Love of family and community (folk) and Love of self: Regardless. This notion of Regardless allows for thinking through and about survival from difficult histories and memories in a manner that is not laden with victim-ology, but articulated journeys of survival filled with dignity that demands Love towards one’s self. To Love Regardless is to accept all the broken, torn, and bruised pieces of one’s self and one’s history and nonetheless choose Love. Regardless empowers bent and broken persons to engage in loving acts without question and without conditionality. Regardless allow spaces for those caught up in webs of oppression and exploitation to find the courage to give and accept Love. Critical reflexivity, ethics and spirituality are core to womanist thought and theologies, and work to address structures of oppression without leading to additional displacement of the oppressed. In this context, the notion of Regardless methodologically points to alternative modes and lenses for locating, analysing, and negotiating power and oppression.

The building of new communities in which each body (in its physical materiality, historical fleshiness, somatic legacies and future imaginings) is valuable and valued requires the coming together of bodies in conversation about bodies, the body of individuals, the body of histories, the body of communities, the Body of Christ, and engagement with Regardless.