Abstract
Growing up in an urban environment as I did, my experiences have made me somewhat skeptical of teachers who assume a “missionary” role in the classroom, as some teachers, including myself, are apt to do. As a kid, my friends and I could easily determine which teachers were there for us and which were there in spite of us. There were several Kurtz’s who lost their way, standing in front of my classes, seduced by ideological ivory or noble causes or just wanting to save us and our cursed dark bodies.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
References
Akom, A. A. (2009). Critical hip hop pedagogy as a form of liberatory praxis. Equity & Excellence in Education, 42(1), 52–66.
Cone, J. (1970). The Spirituals and the blues. New York, NY: Orbis Books.
Digest of Education Statistics. Table 219.70. IES National Center for Education Statistics. Retrieved May 19, 2015, from https://nces.ed.gov/programs/digest/d13/tables/dt13_219.70.asp
Fisher, M. M. (1953). Negro slave songs in the United States. New York, NY: The American Historical Association.
Freire, P. (2011). Pedagogy of the oppressed (Myra Bergman Ramos, Trans., 30th Anniversary Ed.). New York, NY: Continuum.
Green, P. C. (2008). The impact of laws on African American males. American Behavioral Science, 51(7), 827–884.
Holzman, M. (2012). The urgency of now: The Schott 50 state report on public education and Black males. Cambridge, MA: Schott Foundation for Public Education.
Jones, L. (1963). Blues people: Negro music in White America. New York, NY: William Morrow and Company.
Karenga, M. (2010). Introduction to Black studies. Los Angeles, CA: University of Sankore Press.
Lovell, J. (1969). Reflections on the origins of the Negro spiritual. Negro American Literature Forum, 3(3), 9–97.
Lovell, J. (1972). Black song: The forge and the flame. New York, NY: Macmillan.
Magolick, D. (2000). Strange fruit: Billie Holiday, café society, and an early cry for Civil rights. Philadelphia, PA: Running Press.
Malcolm, X. (1963). Message to the grassroots. TeachingAmericanHistory.org. Retrieved from http://teachingamericanhistory.org/library/document/message-to-grassroots/
Moore, E. (2010, September). Strange fruit is still a song for today. The Guardian. Retrieved from http://www.theguardian.com/commentisfree/cifamerica/2010/sep/18/strange-fruit-song-today
Sabol, W. J., Couture, H., & Harrison, P. M. (2007). Bureau of justice statistics, prisoners in 2006 (No. NCJ219416). Washington, DC: Department of Justice.
Walker, D. (2014). Walker’s appeal in four articles, together with a preamble, to the colored citizens of the world, but in particular, and very expressly to those of the United States of America. Retrieved from http://historyisaweapon.com/defcon1/walkerappeal.html
Walker, W. T. (1983). Somebody’s calling my name: Black sacred music and social change. New York, NY: Judson Press.
Wu, X., Deng, C., Eckhart, R. A., & Li, M. (2012). Communicating English in culture. Wuhan: Wuhan University. Retrieved from http://works.bepress.com/bobeckhart/10/
Author information
Authors and Affiliations
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2016 Sense Publishers
About this chapter
Cite this chapter
Rhym, D. (2016). Hip-Hop and Social Change. In: Johnson, L.L., Goering, C.Z. (eds) Recontextualized. SensePublishers, Rotterdam. https://doi.org/10.1007/978-94-6300-606-4_8
Download citation
DOI: https://doi.org/10.1007/978-94-6300-606-4_8
Publisher Name: SensePublishers, Rotterdam
Online ISBN: 978-94-6300-606-4
eBook Packages: EducationEducation (R0)