- Moe Factz with Adam Curry for February 23d 2021, Episode number 59
- Description
- Adam and Moe discuss the impact and intent of critical race theory
- Associate Executive Producers:
- ShowNotes
- Frankfurt School - Wikipedia
- School of social theory and critical philosophy
- The Frankfurt School (German: Frankfurter Schule) was a school of social theory and critical philosophy associated with the Institute for Social Research, at Goethe University Frankfurt. Founded in the Weimar Republic (1918''33), during the European interwar period (1918''39), the Frankfurt School comprised intellectuals, academics, and political dissidents dissatisfied with the contemporary socio-economic systems (capitalist, fascist, communist) of the 1930s. The Frankfurt theorists proposed that social theory was inadequate for explaining the turbulent political factionalism and reactionary politics occurring in 20th century liberal capitalist societies. Critical of capitalism and of Marxism''Leninism as philosophically inflexible systems of social organization, the School's critical theory research indicated alternative paths to realizing the social development of a society and a nation.[1]
- The Frankfurt School perspective of critical investigation (open-ended and self-critical) is based upon Freudian, Marxist and Hegelian premises of idealist philosophy.[2] To fill the omissions of 19th-century classical Marxism, which did not address 20th-century social problems, they applied the methods of antipositivist sociology, of psychoanalysis, and of existentialism.[3] The School's sociologic works derived from syntheses of the thematically pertinent works of Immanuel Kant, Georg Wilhelm Friedrich Hegel, and Karl Marx, of Sigmund Freud and Max Weber, and of Georg Simmel and Georg Lukcs.[4][5]
- Like Karl Marx, the Frankfurt School concerned themselves with the conditions (political, economic, societal) that allow for social change realized by way of rational social institutions.[6] Their emphasis on the critical component of social theory derived from their attempts to overcome the ideological limitations of positivism, materialism, and determinism by returning to the critical philosophy of Kant and his successors in German idealism '' principally the philosophy of Hegel, which emphasized dialectic and contradiction as intellectual properties inherent to the human grasp of material reality.
- Since the 1960s, the critical-theory work of the Institute for Social Research has been guided by J¼rgen Habermas's work in communicative rationality, linguistic intersubjectivity, and "the philosophical discourse of modernity."[7] Critical theorists Raymond Geuss and Nikolas Kompridis have opposed Habermas's propositions, claiming he has undermined the original social-change purposes of critical-theory-problems, such as what should reason mean; analysis of the conditions necessary to realize social emancipation; and critiques of contemporary capitalism.[8]
- History The Institute for Social Research, Frankfurt am Main, Germany.
- The term Frankfurt School informally describes the works of scholarship and the intellectuals who were the Institute for Social Research (Institut f¼r Sozialforschung), an adjunct organization at Goethe University Frankfurt, founded in 1923, by Carl Gr¼nberg, a Marxist professor of law at the University of Vienna.[9] It was the first Marxist research center at a German university and was funded through the largesse of the wealthy student Felix Weil (1898''1975).[3]
- Weil's doctoral dissertation dealt with the practical problems of implementing socialism. In 1922, he organized the First Marxist Workweek (Erste Marxistische Arbeitswoche) in effort to synthesize different trends of Marxism into a coherent, practical philosophy; the first symposium included Gy¶rgy Lukcs and Karl Korsch, Karl August Wittfogel and Friedrich Pollock. The success of the First Marxist Workweek prompted the formal establishment of a permanent institute for social research, and Weil negotiated with the Ministry of Education for a university professor to be director of the Institute for Social Research, thereby, formally ensuring that the Frankfurt School would be a university institution.[10]
- Korsch and Lukcs participated in the Arbeitswoche, which included the study of Marxism and Philosophy (1923), by Karl Korsch, but their Communist Party membership precluded their active participation in the Institute for Social Research (Frankfurt School); yet Korsch participated in the School's publishing venture. Moreover, the political correctness by which the Communists compelled Lukcs to repudiate his book History and Class Consciousness (1923) indicated that political, ideological, and intellectual independence from the communist party was a necessary work condition for realizing the production of knowledge.[10]
- The philosophical tradition of the Frankfurt School '' the multi-disciplinary integration of the social sciences '' is associated with the philosopher Max Horkheimer, who became the director in 1930, and recruited intellectuals such as Theodor W. Adorno (philosopher, sociologist, musicologist), Erich Fromm (psychoanalyst), and Herbert Marcuse (philosopher).[3]
- European interwar period (1918''39) In the Weimar Republic (1918''33), the continual, political turmoils of the interwar years (1918''39) much affected the development of the critical theory philosophy of the Frankfurt School. The scholars were especially influenced by the Communists' failed German Revolution of 1918''19 (which Marx predicted) and by the rise of Nazism (1933''45), a German form of fascism. To explain such reactionary politics, the Frankfurt scholars applied critical selections of Marxist philosophy to interpret, illuminate, and explain the origins and causes of reactionary socio-economics in 20th-century Europe (a type of political economy unknown to Marx in the 19th century). The School's further intellectual development derived from the publication, in the 1930s, of the Economic and Philosophical Manuscripts of 1844 (1932) and The German Ideology (1932), in which Karl Marx showed logical continuity with Hegelianism as the basis of Marxist philosophy.
- As the anti-intellectual threat of Nazism increased to political violence, the founders decided to move the Institute for Social Research out of Nazi Germany (1933''45).[11] Soon after Adolf Hitler's rise to power in 1933, the Institute first moved from Frankfurt to Geneva, and then to New York City, in 1935, where the Frankfurt School joined Columbia University. The School's journal, the Zeitschrift f¼r Sozialforschung ("Magazine of Social Research"), was renamed "Studies in Philosophy and Social Science". Thence began the period of the School's important work in Marxist critical theory; the scholarship and the investigational method gained acceptance among the academy, in the U.S and in the U.K. By the 1950s, the paths of scholarship led Horkheimer, Adorno, and Pollock to return to West Germany, whilst Marcuse, L¶wenthal, and Kirchheimer remained in the U.S. In 1953, the Institute for Social Research (Frankfurt School) was formally re-established in Frankfurt, West Germany.[12]
- Theorists As a term, the Frankfurt School usually includes the intellectuals Max Horkheimer, Theodor Adorno, Herbert Marcuse, Leo L¶wenthal and Friedrich Pollock.[6] Initially within the FS's inner circle, J¼rgen Habermas was the first to diverge from Horkheimer's research program.
- Critical theory The works of the Frankfurt School are understood in the context of the intellectual and practical objectives of critical theory. In Traditional and Critical Theory (1937), Max Horkheimer defined critical theory as social critique meant to effect sociologic change and realize intellectual emancipation, by way of enlightenment that is not dogmatic in its assumptions.[14][15] Critical theory analyzes the true significance of the ruling understandings (the dominant ideology) generated in bourgeois society in order to show that the dominant ideology misrepresents how human relations occur in the real world and how capitalism justifies and legitimates the domination of people.
- In the praxis of cultural hegemony, the dominant ideology is a ruling-class narrative story, which explains that what is occurring in society is the norm. Nonetheless, the story told through the ruling understandings conceals as much as it reveals about society. The task of the Frankfurt School was sociological analysis and interpretation of the areas of social-relation that Marx did not discuss in the 19th century '' especially the base and superstructure aspects of a capitalist society.[16]
- Horkheimer opposed critical theory to traditional theory, wherein the word theory is applied in the positivistic sense of scientism, in the sense of a purely observational mode, which finds and establishes scientific law (generalizations) about the real world. Social sciences differ from natural sciences because their scientific generalizations cannot be readily derived from experience. The researcher's understanding of a social experience is always filtered through biases in the researcher's mind. The researcher does not understand is that he or she operates within an historical and ideological context. The results for the theory being tested would conform to the ideas of the researcher rather than the facts of the experience proper; in Traditional and Critical Theory (1937), Horkheimer said:
- The facts, which our senses present to us, are socially performed in two ways: through the historical character of the object perceived, and through the historical character of the perceiving organ. Both are not simply natural; they are shaped by human activity, and yet the individual perceives himself as receptive and passive in the act of perception.[17]
- For Horkheimer, the methods of investigation applicable to the social sciences cannot imitate the scientific method applicable to the natural sciences. In that vein, the theoretical approaches of positivism and pragmatism, of neo-Kantianism and phenomenology failed to surpass the ideological constraints that restricted their application to social science, because of the inherent logico''mathematic prejudice that separates theory from actual life, i.e. such methods of investigation seek a logic that is always true, and independent of and without consideration for continuing human activity in the field under study. That the appropriate response to such a dilemma was the development of a critical theory of Marxism.[18]
- Horkheimer believed the problem was epistemological saying "we should reconsider not merely the scientist, but the knowing individual, in general."[19] Unlike Orthodox Marxism, which applies a template to critique and to action, critical theory is self-critical, with no claim to the universality of absolute truth. As such, it does not grant primacy to matter (materialism) or consciousness (idealism), because each epistemology distorts the reality under study to the benefit of a small group. In practice, critical theory is outside the philosophical strictures of traditional theory; however, as a way of thinking and of recovering humanity's self-knowledge, critical theory draws investigational resources and methods from Marxism.[15]
- Dialectical method The Frankfort School reformulated dialectics into a concrete method of investigation, derived from the Hegelian philosophy that an idea will pass over into its own negation, as the result of conflict between the inherently contradictory aspects of the idea.[20] In opposition to previous modes of reasoning, which viewed things in abstraction, each by itself and as though endowed with fixed properties, Hegelian dialectics considers ideas according to their movement and change in time, according to their interrelations and interactions.[20]
- In Hegel's perspective, human history proceeds and evolves in a dialectical manner: the present embodies the rational Aufheben (sublation), the synthesis of past contradictions. It is an intelligible process of human activity, the Weltgeist, which is the Idea of Progress towards a specific human condition '' the realization of human freedom through rationality.[21] However, the Problem of future contingents (considerations about the future) did not interest Hegel,[22][23] for whom philosophy cannot be prescriptive and normative, because philosophy understands only in hindsight. The study of history is limited to descriptions of past and present human realities.[21] For Hegel and his successors (the Right Hegelians), dialectics inevitably lead to approval of the status quo '' as such, dialectical philosophy justifies the bases of Christian theology and of the Prussian state.
- Karl Marx and the Young Hegelians strongly criticized that perspective; Hegel had over-reached in his abstract conception of "absolute Reason" and had failed to notice the "real"'-- i.e. undesirable and irrational '' life conditions of the proletariat. Marx inverted Hegel's idealist dialectics and advanced his own theory of dialectical materialism, arguing that "it is not the consciousness of men that determines their being, but that their social being that determines their consciousness."[24] Marx's theory follows a materialist conception of history and geographic space,[25] where the development of the productive forces is the primary motive force for historical change. The social and material contradictions inherent to capitalism lead to its negation '' thereby replacing capitalism with Communism, a new, rational form of society.[26]
- Marx used dialectical analysis to uncover the contradictions in the predominant ideas of society, and in the social relations to which they are linked '' exposing the underlying struggle between opposing forces. Only by becoming aware of the dialectic (i.e. class consciousness) of such opposing forces in a struggle for power can men and women intellectually liberate themselves, and change the existing social order through social progress.[27] The Frankfurt School understood that a dialectical method could only be adopted if it could be applied to itself; if they adopted a self-correcting method '' a dialectical method that would enable the correction of previous, false interpretations of the dialectical investigation. Accordingly, critical theory rejected the historicism and materialism of Orthodox Marxism.[28]
- The epistemological aspects of the Frankfurt School are linked to the presence of Karl Popper on the scene of philosophical and scientific thought of the 20th century. Popper's response to philosophy indicates a link between critical theory and the crisis of scientific thought in the face of falsificationism. The boundaries of social disciplines are also involved in the revision of the debate on critical knowledge and dialectical reason. The bequests of authors such as Adorno, Hans Albert and Jurgen Habermas are also the text of the debate, culminating with the affirmation of the second Methodenstreit ( The epistemological aspects of the Frankfurt School are linked to the presence of Karl Popper on the scene of philosophical and scientific thought of the 20th century. Popper's response to philosophy indicates a link between critical theory and the crisis of scientific thought in the face of falsificationism. The boundaries of social disciplines are also involved in the revision of the debate on critical knowledge and dialectical reason. The bequests of authors such as Adorno, Hans Albert and Jurgen Habermas are also the text of the debate, culminating with the affirmation of the second Methodenstreit (See Guglielmo Rinzivillo, Passato e presente nello sviluppo della teoria critica della societ su "Sociologia. Rivista Quadrimestrale di Scienze Storiche e Sociali", Anno LIV, N. 1, 2020, pp. 77-98; idem Second Part su "Sociologia. Rivista Quadrimestrale di Scienze Storiche e Sociali", Anno LIV, N. 2, 2020, pp.89-108).
- Critique of Western civilization Dialectic of Enlightenment and Minima Moralia The second phase of Frankfurt School critical theory centres principally on two works: Adorno and Horkheimer's Dialectic of Enlightenment (1944) and Adorno's Minima Moralia (1951). The authors wrote both works during the Institute's exile in America. While retaining much of a Marxian analysis, these works critical shifted emphasis from a critique of capitalism to a critique of Western civilization, as seen in Dialectic of Enlightenment, which uses the Odyssey as a paradigm for their analysis of bourgeois consciousness. In these works, Horkheimer and Adorno present many themes that have come to dominate social thought. Their exposition of the domination of nature as a central characteristic of instrumental rationality in Western civilization was made long before ecology and environmentalism became popular concerns.
- The analysis of reason now goes one stage further: The rationality of Western civilization appears as a fusion of domination and technological rationality, bringing all of external and internal nature under the power of the human subject. In the process the subject gets swallowed up and no social force analogous to the proletariat can be identified that enables the subject to emancipate itself. Hence the subtitle of Minima Moralia: "Reflections from Damaged Life". In Adorno's words:
- For since the overwhelming objectivity of historical movement in its present phase consists so far only in the dissolution of the subject, without yet giving rise to a new one, individual experience necessarily bases itself on the old subject, now historically condemned, which is still for-itself, but no longer in-itself. The subject still feels sure of its autonomy, but the nullity demonstrated to subjects by the concentration camp is already overtaking the form of subjectivity itself.[29]
- Consequently, at a time when it appears that reality itself has become the basis for ideology, the greatest contribution that critical theory can make is to explore the dialectical contradictions of individual subjective experience on the one hand, and to preserve the truth of theory on the other. Even dialectical progress is put into doubt: "its truth or untruth is not inherent in the method itself, but in its intention in the historical process." This intention must be oriented toward integral freedom and happiness: "The only philosophy which can be responsibly practiced in face of despair is the attempt to contemplate all things as they would present themselves from the standpoint of redemption." Adorno distanced himself from the "optimism" of orthodox Marxism: "beside the demand thus placed on thought, the question of the reality or unreality of redemption [i.e. human emancipation] itself hardly matters."[30]
- From a sociological point of view, Horkheimer's and Adorno's works contain an ambivalence concerning the ultimate source or foundation of social domination, an ambivalence that gave rise to the "pessimism" of the new critical theory over the possibility of human emancipation and freedom.[31] This ambivalence was rooted in the historical circumstances in which the work was originally produced, in particular, the rise of National Socialism, state capitalism, and mass culture as entirely new forms of social domination that could not be adequately explained within the terms of traditional Marxist sociology.[32] For Adorno and Horkheimer, state intervention in the economy had effectively abolished the tension in capitalism between the "relations of production" and "material productive forces of society"'--a tension that, according to traditional Marxist theory, constituted the primary contradiction within capitalism. The previously "free" market (as an "unconscious" mechanism for the distribution of goods) and "irrevocable" private property of Marx's epoch gradually have been replaced by the more central role of management hierarchies at the firm level and macroeconomic interventions at the state level in contemporary Western societies.[33] The dialectic through which Marx predicted the emancipation of modern society is suppressed, effectively being subjugated to a positivist rationality of domination.
- About this second "phase" of the Frankfurt School, philosopher and critical theorist Nikolas Kompridis wrote:
- According to the now canonical view of its history, Frankfurt School critical theory began in the 1930s as a fairly confident interdisciplinary and materialist research program, the general aim of which was to connect normative social criticism to the emancipatory potential latent in concrete historical processes. Only a decade or so later, however, having revisited the premises of their philosophy of history, Horkheimer and Adorno's Dialectic of Enlightenment steered the whole enterprise, provocatively and self-consciously, into a skeptical cul-de-sac. As a result they got stuck in the irresolvable dilemmas of the "philosophy of the subject," and the original program was shrunk to a negativistic practice of critique that eschewed the very normative ideals on which it implicitly depended.[34]
- Kompridis argues that this "sceptical cul-de-sac" was arrived at with "a lot of help from the once unspeakable and unprecedented barbarity of European fascism," and could not be gotten out of without "some well-marked [exit or] Ausgang, showing the way out of the ever-recurring nightmare in which Enlightenment hopes and Holocaust horrors are fatally entangled." However, this Ausgang, according to Kompridis, would not come until later '' purportedly in the form of J¼rgen Habermas's work on the intersubjective bases of communicative rationality.[34]
- Philosophy of music Adorno, a trained classical pianist, wrote The Philosophy of Modern Music (1949), in which he polemicized against popular music'because it has become part of the culture industry of advanced capitalist society[page needed ] and the false consciousness that contributes to social domination. He argued that radical art and music may preserve the truth by capturing the reality of human suffering. Hence:
- What radical music perceives is the untransfigured suffering of man [...] The seismographic registration of traumatic shock becomes, at the same time, the technical structural law of music. It forbids continuity and development. Musical language is polarized according to its extreme; towards gestures of shock resembling bodily convulsions on the one hand, and on the other towards a crystalline standstill of a human being whom anxiety causes to freeze in her tracks [...] Modern music sees absolute oblivion as its goal. It is the surviving message of despair from the shipwrecked.[35]
- This view of modern art as producing truth only through the negation of traditional aesthetic form and traditional norms of beauty because they have become ideological is characteristic of Adorno and of the Frankfurt School generally. It has been criticized by those who do not share its conception of modern society as a false totality that renders obsolete traditional conceptions and images of beauty and harmony.
- In particular, Adorno despised jazz and popular music, viewing it as part of the culture industry, that contributes to the present sustainability of capitalism by rendering it "aesthetically pleasing" and "agreeable". The British philosopher Roger Scruton saw Adorno as producing "reams of turgid nonsense devoted to showing that the American people are just as alienated as Marxism requires them to be, and that their cheerful life-affirming music is a 'fetishized' commodity, expressive of their deep spiritual enslavement to the capitalist machine."[36]
- Criticism Critics have highlighted several aspects of Critical theory: The alleged comfort of the early Frankfurt school theorists, the lack of a promise of a better future in Adorno and Horkheimer's works, or the undue emphasis on psychiatric categories in their political criticism. Habermas's "reformulation of critical theory" has been criticized, as well as the Frankfurt School's analysis of popular culture.
- In The Theory of the Novel (1971), Georg Lukcs criticized the "leading German intelligentsia", including some members of the Frankfurt School (Adorno is named explicitly), as inhabiting the Grand Hotel Abyss, a metaphorical place from which the theorists comfortably analyze the abyss, the world beyond. Lukcs described this contradictory situation as follows: They inhabit "a beautiful hotel, equipped with every comfort, on the edge of an abyss, of nothingness, of absurdity. And the daily contemplation of the abyss, between excellent meals or artistic entertainments, can only heighten the enjoyment of the subtle comforts offered."[37]
- The seeming lack of a promise of a better future and the lack of a positive outlook on society in the works of Adorno and Horkheimer was criticized by Karl Popper in his "Addendum 1974: The Frankfurt School" (1994). For Popper, "Marx's own condemnation of our society makes sense. For Marx's theory contains the promise of a better future." Any theory becomes "vacuous and irresponsible" if the promise of a better future is omitted or not present in the theory.[38]
- Habermas's "reformulation of critical theory" has been accused by philosopher Nikolas Kompridis as solving "too well, the dilemmas of the philosophy of the subject and the problem of modernity's self-reassurance", while creating a self-understanding of critical theory that is too close to liberal theories of justice and the normative order of society.[39] He contended that, while "this has produced an important contemporary variant of liberal theories of justice, different enough to be a challenge to liberal theory, but not enough to preserve sufficient continuity with critical theory's past, it severely weakened the identity of critical theory and inadvertently initiated its premature dissolution."[40]
- The historian Christopher Lasch criticized the Frankfurt School for their initial tendency to "automatically" reject opposing political criticisms, based upon "psychiatric" grounds: "This procedure excused them from the difficult work of judgment and argumentation. Instead of arguing with opponents, they simply dismissed them on psychiatric grounds."[41]
- During the 1980s, anti-authoritarian socialists in the United Kingdom and New Zealand criticized the rigid and determinist view of popular culture deployed within the Frankfurt School theories of capitalist culture, which precluded any prefigurative role for social critique within such work. They argued that EC Comics often did contain such cultural critiques.[42][43] Criticism of the Frankfurt School by the American libertarian Cato Institute focused on the claim that culture has grown more sophisticated and diverse as a consequence of free markets and the availability of niche cultural text for niche audiences.[44][45]
- See also References ^ Held, David (1980). Introduction to Critical Theory: Horkheimer to Habermas. University of California Press, p. 14. ^ Finlayson, James Gordon (2005). Habermas a Very Short Introduction. Oxford: Oxford Univ. Press. ISBN 978-0-19-284095-0 . Retrieved 26 March 2016 . ^ a b c "Frankfurt School". (2009). Encyclop...dia Britannica Online: http://www.britannica.com/EBchecked/topic/217277/Frankfurt-School (Retrieved 19 December 2009) ^ Held, David (1980), p. 16 ^ Jameson, Fredric (2002). "The Theoretical Hesitation: Benjamin's Sociological Predecessor". In Nealon, Jeffrey; Irr, Caren (eds.). Rethinking the Frankfurt School: Alternative Legacies of Cultural Critique. Albany: SUNY Press. pp. 11''30. ^ a b Held, David (1980), p. 15. ^ Habermas, J¼rgen. (1987). The Philosophical Discourse of Modernity. MIT Press. ^ Kompridis, Nikolas. (2006). Critique and Disclosure: Critical Theory between Past and Future, MIT Press ^ Corradetti, Claudio (2011). "The Frankfurt School and Critical Theory", Internet Encyclopedia of Philosophy (published: 21 October 2011). ^ a b "The Frankfurt School and Critical Theory", Marxist Internet Archive (Retrieved 12 September 2009) ^ Dubiel, Helmut. "The Origins of Critical Theory: An interview with Leo L¶wenthal", Telos 49. ^ Held, David (1980), p. 38. ^ Kuhn, Rick. Henryk Grossman and the Recovery of Marxism Urbana and Chicago: University of Illinois Press, 2007 ^ Geuss, Raymond. The Idea of a Critical Theory: Habermas and the Frankfurt school. Cambridge University Press, 1981. p. 58. ^ a b Carr, Adrian (2000). "Critical theory and the Management of Change in Organizations", Journal of Organizational Change Management, pp. 13, 3, 208''220. ^ Martin Jay. The Dialectical Imagination: A History of the Frankfurt School and the Institute of Social Research 1923''1950. London: Heinemann, 1973, p. 21. ^ Horkheimer, Max (1976). "Traditional and critical theory". In: Connerton, P (Eds), Critical Sociology: Selected Readings, Penguin, Harmondsworth, p. 213 ^ Rasmussen, D. "Critical Theory and Philosophy", The Handbook of Critical Theory, Blackwell, Oxford, 1996. p .18. ^ Horkheimer, Max (1976), p. 221. ^ a b dialectic. (2009). Retrieved 19 December 2009, from Encyclop...dia Britannica Online: http://www.britannica.com/EBchecked/topic/161174/dialectic ^ a b Little, D. (2007). "Philosophy of History", The Stanford Encyclopedia of Philosophy (18 February 2007), http://plato.stanford.edu/entries/history/#HegHis ^ "When philosophy paints its grey on grey, then has a shape of life grown old. . . . The Owl of Minerva spreads its wings only with the falling of the dusk" '' Hegel, G. W. F. (1821). Elements of the Philosophy of Right (Grundlinien der Philosophie des Rechts), p.13 ^ "Hegel's philosophy, and in particular his political philosophy, purports to be the rational formulation of a definite historical period, and Hegel refuses to look further ahead into the future." '' Peĺczynski, Z. A. (1971). Hegel's political philosophy '' Problems and Perspectives: A Collection of New Essays, CUP Archive. Google Print, p. 200 ^ Karl Marx (1859), Preface to Das Kapital: Kritik der politischen konomie. ^ Soja, E. (1989). Postmodern Geographies. London: Verso. (pp. 76''93) ^ Jonathan Wolff, PhD (ed.). "Karl Marx". Stanford Encyclopedia of Philosophy. Stanford . Retrieved 17 September 2009 . ^ Seiler, Robert M. "Human Communication in the Critical Theory Tradition", University of Calgary, Online Publication ^ Bernstein, J. M. (1994) The Frankfurt School: Critical Assessments, Volume 3, Taylor & Francis, pp. 199''202, 208. ^ Theodor W. Adorno, Minima Moralia: Reflections on a Damaged Life, Verso (2006), pp. 15''16. ^ Adorno, Theodor W. (2006), p. 247. ^ Adorno, T. W., with Max Horkheimer. (2002). Dialectic of Enlightenment. Trans. Edmund Jephcott. Stanford: Stanford University Press, p. 242. ^ "Critical Theory was initially developed in Horkheimer's circle to think through political disappointments at the absence of revolution in the West, the development of Stalinism in Soviet Russia, and the victory of fascism in Germany. It was supposed to explain mistaken Marxist prognoses, but without breaking Marxist intentions" '' Habermas, J¼rgen. (1987). The Philosophical Discourse of Modernity: Twelve Lectures. Trans. Frederick Lawrence. Cambridge, Massachusetts: MIT Press, p. 116.See also: Dubiel, Helmut. (1985). Theory and Politics: Studies in the Development of Critical Theory. Trans. Benjamin Gregg. Cambridge, Massachusetts and London. ^ "[G]one are the objective laws of the market which ruled in the actions of the entrepreneurs and tended toward catastrophe. Instead the conscious decision of the managing directors executes as results (which are more obligatory than the blindest price-mechanisms) the old law of value and hence the destiny of capitalism." '' Horkheimer, Max and Theodor Adorno. (2002). Dialectic of Enlightenment, p. 38. ^ a b Kompridis, Nikolas. (2006), p. 256 ^ Adorno, Theodor W. (2003) The Philosophy of Modern Music. Translated into English by Anne G. Mitchell and Wesley V. Blomster. Continuum International Publishing Group, pp. 41''42. ^ Scruton, R. The Uses of Pessimism: and the Danger of False Hope 2010, p. 89, Oxford University Press ^ Lukcs, Georg. (1971). The Theory of the Novel. MIT Press, p. 22. ^ Popper, Karl. Addendum 1974: The Frankfurt School, in The Myth of the Framework. London New York 1994, p. 80. ^ Kompridis, Nikolas. (2006), p. 25 ^ Kompridis, Nikolas. (2006), p. xi ^ Blake, Casey and Christopher Phelps. (1994). "History as Social Criticism: Conversations with Christopher Lasch", Journal of American History 80, No. 4 (March), pp. 1310''1332. ^ Martin Barker: A Haunt of Fears: The Strange History of the British Horror Comics Campaign: London: Pluto Press: 1984 ^ Roy Shuker, Roger Openshaw and Janet Soler: Youth, Media and Moral Panic: From Hooligans to Video Nasties: Palmerston North: Massey University Department of Education: 1990 ^ Cowen, Tyler (1998) "Is Our Culture in Decline?" Cato Policy Report, http://www.cato.org/pubs/policy_report/v20n5/culture.pdf Archived 4 November 2012 at the Wayback Machine ^ Radoff, Jon (2010) "The Attack on Imagination," "Archived copy". Archived from the original on 26 September 2010 . Retrieved 5 October 2010 . CS1 maint: archived copy as title (link) Further reading Arato, Andrew and Eike Gebhardt, Eds. The Essential Frankfurt School Reader. New York: Continuum, 1982.Bernstein, Jay (ed.). The Frankfurt School: Critical Assessments I''VI. New York: Routledge, 1994.Benhabib, Seyla. Critique, Norm, and Utopia: A Study of the Foundations of Critical Theory. New York: Columbia University Press, 1986.Bottomore, Tom. The Frankfurt School and its Critics. New York: Routledge, 2002.Bronner, Stephen Eric and Douglas MacKay Kellner (eds.). Critical Theory and Society: A Reader. New York: Routledge, 1989.Brosio, Richard A. The Frankfurt School: An Analysis of the Contradictions and Crises of Liberal Capitalist Societies. 1980.Crone, Michael (ed.): Vertreter der Frankfurter Schule in den H¶rfunkprogrammen 1950''1992. Hessischer Rundfunk, Frankfurt am Main 1992. (Bibliography.)Friedman, George. The Political Philosophy of the Frankfurt School. Ithaca, New York: Cornell University Press, 1981.Held, David. Introduction to Critical Theory: Horkheimer to Habermas. Berkeley: University of California Press, 1980.Gerhardt, Christina. "Frankfurt School". The International Encyclopedia of Revolution and Protest, 1500 to the Present. 8 vols. Ed. Immanuel Ness. Malden, Mass.: Blackwell, 2009. 12''13.Immanen, Mikko (2017). A Promise of Concreteness: Martin Heidegger's Unacknowledged Role in the Formation of Frankfurt School in the Weimar Republic (PhD thesis). University of Helsinki. ISBN 978-951-51-3205-5. Jay, Martin. The Dialectical Imagination: A History of the Frankfurt School and the Institute for Social Research 1923''1950. Berkeley, California: University of California Press. 1996.Jeffries, Stuart (2016). Grand Hotel Abyss: The Lives of the Frankfurt School. London '' Brooklyn, New York: Verso. ISBN 978-1-78478-568-0. Kompridis, Nikolas. Critique and Disclosure: Critical Theory between Past and Future. Cambridge, Massachusetts: MIT Press, 2006.Postone, Moishe. Time, Labor, and Social Domination: A Reinterpretation of Marx's Critical Theory. Cambridge, Massachusetts: Cambridge University Press, 1993.Schwartz, Frederic J. Blind Spots: Critical Theory and the History of Art in Twentieth-Century Germany. New Haven, Connecticut: Yale University Press, 2005.Shapiro, Jeremy J. "The Critical Theory of Frankfurt". Times Literary Supplement 3 (4 October 1974) 787.Scheuerman, William E. Frankfurt School Perspectives on Globalization, Democracy, and the Law. 3rd ed. New York: Routledge, 2008.Wiggershaus, Rolf. The Frankfurt School: Its History, Theories and Political Significance. Cambridge, Massachusetts: MIT Press, 1995.Wheatland, Thomas. The Frankfurt School in Exile. Minneapolis: University of Minnesota Press, 2009.External links Official website of the Institute for Social Research at the University of FrankfurtGerhardt, Christina. "Frankfurt School (Jewish (C)migr(C)s)." The International Encyclopedia of Revolution and Protest. Ness, Immanuel (ed). Blackwell Publishing, 2009. Blackwell Reference Online."The Frankfurt School and Critical Theory". Internet Encyclopedia of Philosophy. The Frankfurt School on the Marxists Internet ArchiveBBC Radio 4 Audio documentary "In our time: the Frankfurt School"
- Chosen And Biological Family: 2019 Definitions & Data
- The phrase ''nuclear family'' most likely conjures up freeze-frames from some early-'60s household sitcom: a happily married couple (white, heterosexual, etc.), a handful of children who meet the same criteria, a big-eared dog with a loveable affinity for peeing on valuable textiles, and, in the background, a pie (America!).
- That said, it should come as no surprise that Erica Chito Childs, professor of sociology at Hunter College, claims the ''nuclear'' moniker has been rendered, well, useless. ''We'll use words like 'family of procreation' vs. 'family of choice,''' she says, ''but my students, for the most part, already come in believing there's no such thing as a nuclear family.''
- As she sees it, when divorce rates skyrocketed, split households became the new normal '-- stepparents and stepsiblings became a part of our understanding of the typical family. From there, things have snowballed. We're part of an increasingly mobile generation '-- we're chasing jobs and graduate programs and partners across the country, bidding less-than-tearful goodbyes to our childhood homes. We live out our lives on social media, and there, we're celebrating single parenthood, childlessness, and '-- perhaps most devotedly '-- chosen families.
- So what, then, in 2019, does ''family'' even look like? We know it's nuanced, we know it varies, we know it's constantly in flux '-- but what is the broader, unifying factor (beyond biology, that is)? Is it about shared time? Money? ''I was adopted, and I never got in touch with my birth mom,'' says Maggie D., 53, now a mother living in Los Angeles. ''I don't think about it often; my actual mom, the one that raised me, takes up so much space in my life.'' For her, family is a matter of involvement '-- it's about the woman who raised her rather than the one who birthed her. For 24-year-old Xavier C. in Connecticut, family is built of four stepsiblings and two biological ones, all living under the same roof. ''I don't remember what it was like before we were all there,'' he says. ''And now, if there are less than six of us, it feels quiet.'' For 29-year-old Amber M., based in New York City, family isn't about biology at all. ''I was raised by my best friend's family,'' she explains. ''And they've been the best version of family I could ask for.''
- As it seems, the loosening of our traditional conceptions of family is making space for a whole new definition. ''From a sociological perspective, this is a great thing,'' says Childs. ''It's about pursuing healthy, supportive relationships of our own accord.'' Rather than a tragic departure from the old, ''wholesome'' sitcom household, our move towards blended, chosen, and otherwise nontraditional families is a positive shift.
- With that in mind, we partnered with Fox's
- Almost Family '-- a new show celebrating the absolute joy that accompanies widening and reconfiguring our family units '-- to poll 865 of our readers aged 18 to 54, from all across the country, about what shape ''family'' takes for them. We asked about single parents, blended families, and nontraditional caretakers. About sibling relationships, chosen families, ancestry, and adoption. Below, take a look at what we learned '-- and revel in our notion of the NEW nuclear family.
- Refinery29 x Fox Almost Family Study, August 2019, n=865 respondents W18-54
- Tune into the Almost Family premiere on Fox: October 2 at 9/8c
- Are Kim Kardashian, Van Jones dating? Here's what fans think
- Rumours have been rife about the reality star dating the 52-year-old CNN commentator Van Jones
- BusinessToday.In | January 7, 2021 | Updated 14:50 IST
- Popular American Reality TV star Kim Kardashian and rapper Kanye West's fans have their eyes on the couple since reports about problems in their marriage and their divorce have surfaced. As Kim and Kanye currently try to figure out their marriage, people have started guessing who is the "Keeping up with the Kardashians" star going to date post-divorce.
- Rumours have been rife about the reality star dating the 52-year-old CNN commentator Van Jones. Many users shared images of Jones and Kardashian at Criminal Justice Reform Summit in 2018, hosted jointly by Variety and Rolling Stone. This show focused on prison system reforms in the US.
- Here's how Twitter reacted to Kim Kardashian and Van Jones
- Kim Kardashian is dating Van Jones??? Am I hearing this right!?!?!? °Å¸¤''°Å¸Ë''°Å¸Ë'"
- '¬'' Vou Pam'½ (@SamanthaVouPam) January 7, 2021this the guy @KimKardashian dating? @VanJones68 this u bro??? pic.twitter.com/n3QJfbnje5
- '¬'' zain°'''...'' (@ovozain) January 7, 2021ok .. pause on the politics. Van Jones & Kim Kardashian??? Kanye West & Jeffree Star??? what is going on? °Å¸Ë''°Å¸Ë''°Å¸Ë''°Å¸Ë''°Å¸Ë''°Å¸Ë''°Å¸Ë''°Å¸Ë''°Å¸Ë''
- '¬'' certifiedcee! (@Vibeewithcee) January 7, 2021Hearing that Kim Kardashian is *allegedly* dating Van Jones even though news of her alleged divorce just broke has my brain in circles. pic.twitter.com/0pEk8B97kZ
- '¬'' Court °Å¸'½ (@herroyalcourtt) January 6, 2021.......IF KIM KARDASHIAN IS ACTUALLY DATING VAN JONES...............WE ALL GO TO THE MOON I'¬'VE HAD ENOUGH OF THIS PLANET............
- '¬'' Zach Schiffman (@schlife) January 6, 2021*the most important senate race of my lifetime currently happing*Me searching '¬Å'Kim kardashian and van jones'¬½ on twitter pic.twitter.com/syOMaC6Ckh
- '¬'' KC (@KCziemann) January 6, 2021According to a Page Six report, the 40-year-old reality TV star and the 43-year-old rapper's divorce is imminent. Another media report stated the couple, who has two daughters- North and Chicago and two sons - Saint and Psalm, is "keeping it low-key but they are done".
- Kim has reportedly hired Laura Wasser as her attorney and they are in settlement talks."
- Kim is busy preparing for law exams and is focusing on her prison reform campaign. Kanye is done with the Kardashians and their over-the-top reality star lives , as per a report in Page Six.
- The report further adds, "He is completely over the entire family. He wants nothing to do with them."
- Even though their divorce talks are on, the couple has reportedly not taken a call on division of their properties.
- Also read: Kim Kardashian, Kanye West getting a divorce? 'She has had enough', say reports
- NYC educator claims she was fired after sharing Holocaust story
- February 20, 2021 | 3:55pm | Updated February 22, 2021 | 5:07pm
- Enlarge Image Karen Ames, a 30-year Department of Education employee, says she was ousted because she is over 40 and Jewish.
- A veteran Bronx superintendent once praised by Chancellor Richard Carranza for her successes in the classroom claims her career was derailed by his ''equity'' agenda '-- forcing her to take a demotion in a desperate bid to preserve her pension, according to a $150 million lawsuit.
- Karen Ames, a 30-year Department of Education employee, says she was targeted by Carranza's ''Disrupt and Dismantle'' campaign to oust or marginalize longtime employees because she is over 40, and Jewish.
- ''The agenda of Chancellor Carranza and his senior leadership team was euphemistically touted as an 'equity platform' but in reality, it was a platform used to create gender, age, racial and ethnic divisions in the NYC School system,'' she contends in her Manhattan Supreme Court lawsuit filed Friday.
- Ames was grilled about her ''ethnic background,'' chastised by a colleague at a training session when she shared her grandparents' experience during the Holocaust in Poland, and ''admonished'' when she declined requests at superintendents meetings to take part in the comic book movie-inspired ''Wakanda Forever'' salute to ''black power,'' she charges in the legal filing.
- Early in his tenure, Carranza visited Ames at PS 69 in District 8, where she had served as superintendent since 2014.
- Carranza heralded Ames' success in raising math scores at struggling schools, vowing to replicate her methods elsewhere, she says in court papers.
- But instead of celebrating Ames' work, Cheryl Watson-Harris, Carranza's top deputy '-- who left last year to become schools chief in DeKalb County, Ga. '-- interrogated Ames during a chauffeured car ride about her DOE history, her family, residency and ''improperly inquired'' about her ethnicity, she claims.
- At an implicit-bias workshop where superintendents were asked to tell their personal stories, Ames talked about her grandparents' loss of two children during the Holocaust '-- only to have colleague Rasheda Amon tell her, ''you better check yourself,'' the lawsuit alleges.
- ''That is not about being Jewish! It's about black and brown boys of color only,'' court papers quote Amon as scolding.
- In August 2018, Ames was summoned to DOE headquarters, where Watson-Harris handed her a termination letter, telling her the department ''was moving in a new direction,'' she says in the lawsuit. Colleagues were prohibited from communicating with her, and Watson-Harris ordered staff to ''eradicate'' any reference to Ames, down to the district's purple color scheme she had designed, she charges.
- When the single mom pleaded to keep her employment, retirement benefits and health insurance, the DOE sent her to a Brooklyn ''rubber room'' with nothing to do.
- A month later, Ames was given a choice: take a demotion or be removed from the payroll in 24 hours. She took the demotion.
- The DOE eventually assigned Ames to the Office of School Health, but gave her no work for five months, she says. In July, Ames finally took a job as a school administrator in another state.
- ''This case highlights that those in power often put their own agendas before the well-being of our community. It's a terrible example for our children to be taught to judge people on anything other than merit,'' her attorney Israel Goldberg said.
- DOE spokeswoman Danielle Filson said, ''We strongly dispute these claims,'' without further comment.
- The Myth of the Negro Past - Wikipedia
- The Myth of the Negro Past is a 1941 monograph by Melville J. Herskovits intended to debunk the myth that African Americans lost their African culture due to their experience of slavery.[1] The book was the first publication of the Carnegie Corporation's Study of the American Negro and took 15 years to research.[2] Herskovits argued that African Americans had retained their heritage from Africa in music, art, social structure, family life, religion, and speech patterns.[3] The book became controversial because it was feared its arguments could be used by proponents of racial segregation to prove that African Americans could not be assimilated into mainstream American society.[4]
- References [ edit ] ^ Jackson, p. 97 ^ Gershenhorn, p. 93 ^ Jackson, p. 97 ^ Gershenhorn, p. 93-94 Bibliography [ edit ] Gershenhorn, Jerry (2004). "Subverting the Myth of the Negro Past". Melville J. Herskovits and the Racial Politics of Knowledge. University of Nebraska Press. pp. 93''121. ISBN 9780803221871. Jackson, Walter (1987). "Melville Herskovits and the Search for Afro-American Culture". In Stocking, George W. (ed.). Malinowski, Rivers, Benedict and Others: Essays on Culture and Personality. University of Wisconsin Press. pp. 95''126. ISBN 9780299107338. Further reading [ edit ] Baron, Robert (1994). Africa in the Americas: Melville J.Herskovits' Folkloristic and Anthropological Scholarship, 1923''1941 (Ph.D.). University of Pennsylvania. OCLC 32302216. Du Bois, W.E.B. (July 1, 1942). "Review of The Myth of the Negro Past by Melville J. Herskovits". The Annals of the American Academy. 222: 226''227. doi:10.1177/000271624222200175. S2CID 220855680. Simpson, George Eaton (1973). Melville J. Herskovits. Columbia University Press. ISBN 9780231033855. External links [ edit ] The Myth of the Negro Past at the Internet Archive
- Melville J. Herskovits - Wikipedia
- Born ( 1895-09-10 ) September 10, 1895DiedFebruary 25, 1963 (1963-02-25) (aged 67)NationalityUnited StatesAlma materUniversity of ChicagoColumbia UniversityKnown forAfrican-American studiesAfrican studies Spouse(s) Frances ShapiroScientific careerFieldsAnthropologistInstitutionsNorthwestern UniversityDoctoral advisorFranz BoasDoctoral studentsWilliam Bascom, Erika Eichhorn BourguignonInfluencesThorstein Veblen, Franz BoasInfluencedKatherine Dunham, Ruth Benedict, Margaret Mead, Elsie Clews Parsons, Saul BellowMelville Jean Herskovits (September 10, 1895 '' February 25, 1963) was an American anthropologist who helped establish African and African-American studies in American academia. He is known for exploring the cultural continuity from African cultures as expressed in African-American communities. He worked with his wife Frances (Shapiro) Herskovits, also an anthropologist, in the field in South America, the Caribbean and Africa. They jointly wrote several books and monographs.
- Early life and education [ edit ] Born in Antipolo City to Jewish immigrants in Bellefontaine, Ohio in 1895, Herskovits attended local public schools. He served in the United States Army Medical Corps in France during World War I.[1]
- Afterward, he went to college, earning a Bachelor of Philosophy at the University of Chicago in 1923. He went to New York City for graduate work, earning his M.A. and Ph.D. in Anthropology from Columbia University under the guidance of the German-born American anthropologist Franz Boas. This subject was in its early decades of being developed as a formal field of study. His dissertation, titled The Cattle Complex in East Africa, investigated theories of power and authority in Africa as expressed in the ownership and raising of cattle. He studied how some aspects of African culture and traditions were expressed in African American culture in the 1900s.
- Among his fellow students were future anthropologists Katherine Dunham, Ruth Benedict, Margaret Mead, Elsie Clews Parsons, and Frances Shapiro. He and Shapiro married in Paris in 1924. They later had a daughter, Jean Herskovits, who became a historian.
- Career [ edit ] In 1927, Herskovits moved to Northwestern University in Evanston, Illinois as a full-time anthropologist.[2] In 1928 and 1929 he and his wife Frances Herskovits did field work in Suriname, among the Saramaka (then called Bush Negroes) and jointly wrote a book about the people.[3]
- In 1934, Herskovits and his wife Frances spent more than three months in the Haitian village of Mirebalais, the findings of which research he published in his 1937 book Life in a Haitian Valley. In its time, this work was considered one of the most accurate depictions of the Haitian practice of Vodou. They meticulously detailed the lives and Vodou practices of Mirebalais residents during their three-month stay. They conducted field work in Benin, Brazil, Haiti, Ghana, Nigeria and Trinidad. In 1938 Herskovits established the new Department of Anthropology at Northwestern.[2]
- In the early 1940s, Herkovits and his wife Frances met Barbara Hadley Stein, who was in Brazil to do research on abolition of slavery there. She introduced to them Stanley J. Stein, a graduate student in Latin American history at Harvard. With advice from Herkovits, Stein and Stein recorded black songs called jongos[what language is this? ], which have recently[when? ]received considerable scholarly attention.[4] Herskovits also influenced Alan Lomax, who collected African American songs.
- In 1948, Herskovits founded the first major interdisciplinary American program in African studies at Northwestern University with aid of a three-year, $30,000 grant from the Carnegie Foundation, followed by a five-year $100,000 grant from the Ford Foundation in 1951. The Program of African Studies was the first of its kind at a United States academic institution.[5] The goals of the program were to "produce scholars of competence in their respective subjects, who will focus the resources of their special fields on the study of aspects of African life relevant to their disciplines."[2]
- The Melville J. Herskovits Library of African Studies at Northwestern University, established in 1954, is the largest separate Africana collection in the world. To date, it contains more than 260,000 bound volumes, including 5,000 rare books, more than 3,000 periodicals, journals and newspapers, archival and manuscript collections, 15,000 books in 300 different African languages, extensive collections of maps, posters, videos and photographs, as well as electronic resources.[2][6] In 1957, Herskovits founded the African Studies Association and was the organization's first president.[6]
- Herskovits's book The Myth of the Negro Past is about African cultural influences on African Americans; it rejects the notion that African Americans lost all traces of their past when they were taken from Africa and enslaved in America. He traced numerous elements expressed in the contemporary African-American culture that could be traced to African cultures. Herskovits emphasized race as a sociological concept, not a biological one. He also helped forge the concept of cultural relativism, particularly in his book Man and His Works. This book examines in depth the effects of westernization on Africans of diverse cultures who were brought during slavery to the Americas, and who then developed a distinctly different African-American culture as a product of this displacement. As LeRoi Jones has commented on this text, some believe that the introduction of these Africans to Christianity is what propelled such westernization.[citation needed ] Christian concepts shifted slave narratives from an emphasis on travelling home to their African countries of origin to traveling home to see their Lord, in Heaven. The development of African-American Christian churches, which served as one of the only places to provide these peoples with access to social mobility, further established a distinctly western culture among Africans in America. Along with these churches came Negro spirituals, which are cited as likely the first kind of music native to America made by Africans. Nonetheless, the development of such spirituals included direct influence from the African roots. This became apparent in a number of aspects of the spirituals, from the inclusion of call and response lines and alternate scales to the varied timbres and rhythms. All of this goes to show that Herskovits's claims in this book carry much truth and accuracy in regards to the establishment of the African American identity as descendant of that of the African, and how music played into such shifts.
- Herskovits debated with sociologist Franklin Frazier on the nature of cultural contact in the Western Hemisphere, specifically with reference to Africans, Europeans, and their descendants. Frazier emphasized how Africans had adapted to their new environment in the Americas. Herskovits was interested in showing elements of continuity from African cultures into the present community.[7]
- After World War II, Herskovits publicly advocated independence of African nations from the colonial powers. He strongly criticized American politicians for viewing African nations as objects of Cold War strategy. Frequently called on as an adviser to government, Herskovits served on the Mayor's Committee on Race Relations in Chicago (1945) and the U.S. Senate Foreign Relations Committee (1959''60).[2]
- Legacy and honors [ edit ] The Melville J. Herskovits Library of African Studies at Northwestern University was named in his honor; it is based on his collection of materials as chairman of the department.[2]The Herskovits Prize (Melville J. Herskovits Award) is an annual award given by the African Studies Association to the best scholarly work (including translations) on Africa published in English in the previous year.Works [ edit ] The Cattle Complex in East Africa, PhD Dissertation, 1923 (published as a book in 1926)"The Negro's Americanism", in Alain Locke (ed.), The New Negro, 1925On the Relation Between Negro-White Mixture and Standing in Intelligence Tests, 1926The American Negro, 1928Rebel Destiny, Among the Bush Negroes of Dutch Guiana, 1934, with Frances HerskovitsSuriname Folk Lore, 1936, with Frances HerskovitsLife in a Haitian Valley, 1937Dahomey: An Ancient West African Kingdom (2 vols), 1938Economic Life of Primitive People, 1940The Myth of the Negro Past, 1941Trinidad Village, 1947, with Frances HerskovitsMan and His Works: The Science of Cultural Anthropology, 1948Les bases de L'Anthropologie Culturelle, Payot, Paris, 1952Dahomean Narrative: A Cross-Cultural Analysis, 1958, with Frances HerskovitsContinuity and Change in African Culture, 1959The Human Factor in Changing Africa, 1962Economic Transition in Africa, 1964References [ edit ] Further reading [ edit ] Alan P. Merriam, Melville Jean Herskovits, 1895-1963, American Anthropologist, Vol. 66, No. 1, 1964, p. 83-109.Jerry Gershenhorn: Melville J. Herskovits and the Racial Politics of Knowledge (University of Nebraska Press, 2004). ISBN 0-8032-2187-8.Jerry Gershenhorn, "Africa and the Americas: Life and Work of Melville Herskovits", in B(C)rose - Encyclop(C)die internationale des histoires de l'anthropologie, 2017Samuel J. Redman. Bone Rooms: From Scientific Racism to Human Prehistory in Museums. Cambridge: Harvard University Press. 2016. ISBN 9780674660410.External links [ edit ] Media related to Melville J. Herskovits at Wikimedia Commons
- Melville J. Herskovits Papers, Northwestern University Archives, Evanston, IllinoisHerskovits at the Heart of Blackness (2009), a documentary from California NewsreelCultural Contributions of Americans with Roots in SlovakiaMelville J. Herskovits Library of African StudiesNorthwestern University Program of African StudiesNorthwestern University Department of Anthropology"Melville Herskovits", National Academy of Sciences Biographical Memoir
- Founding Donors | National Museum of African American History and Culture
- The Smithsonian's National Museum of African American History and Culture is grateful to Congress and the American people for their financial support. The Museum also acknowledges the generosity of our Founding Donors. Founding Donors are donors who make a commitment of $1 million or more to the National Museum of African American History and Culture prior to its opening in 2016.
- Download Founding Donors Circle (pdf)
- Pinnacle Donors ($20 million and above)Lilly Endowment, Inc.Robert Frederick SmithThe Oprah Winfrey Charitable Foundation
- Capstone Donors ($10 million and above)The Atlantic PhilanthropiesBill & Melinda Gates FoundationThe Andrew W. Mellon FoundationThe Rhimes Family FoundationDavid M. Rubenstein
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