From Wikipedia: Def Poetry, also known as Russell Simmons Presents Def Poetry or Def Poetry Jam, which was co-founded by Bruce George, Danny Simmons and Deborah Pointer, is an HBO television series produced by hip-hop musicentrepreneurRussell Simmons. The series presents performances by established spoken word poets, as well as up-and-coming ones. Well-known actors and musicians will often surprise the audience by showing up to recite their own original poems. The show is hosted by Mos Def. Def Poetry is a spin-off of Def Comedy Jam. As he did on Def Comedy, Simmons appears at the end of every episode to thank the audience.
Though technically not a poetry slam, Def Poetry has become heavily associated with the poetry slam movement, and utilizes many of poetry slam's best known poets, including National Poetry Slam champions such as Beau Sia, Taylor Mali, Big Poppa E, Mayda del Valle, Mike Mcgee, Alix Olson and Rives, among others. Even poets who are critical of the poetry slam, such as John S. Hall, have acknowledged slam's influence on the show. In a 2005 interview, Hall was quoted as saying,
“
It's true that I was on Def Poetry even though I've never slammed. I'm probably the only person to be on there who hasn't slammed. And I think most people on Def Poetry have won slams or done well in slams. And, all of them, except the special guest stars, the celebrities, are writing slam poems and performing slam poems on Def Poetry, so to me, Def Poetry is still extremely slam-informed, and I think it will probably always be. What they say about Def Poetry is that it wants to bring an urban feel. And to me, they don't mean black or Latino, or non-white. What they really mean is, a rhythm of poetry that comes out of the Nuyorican Poets Cafe, that came out of the slams.[1]
I'm real happy poetry is on television. My hat is off to Russell Simmons, who has found a way to get poems on HBO in a way that feeds his own business. It gives him the back credentials for his hip-hop label, and at the same time he's magnanimous towards the art of poetry, giving us a place like that. It's a great, great moment, just as Def Poetry Jam on Broadway was a great moment, too. Not since Ntozake Shange's For Colored Girls Who Have Considered Suicide When the Rainbow Is Enuf has a poem like that been on the stage.[2]
”
In November 2002, a live stage production, Russell Simmons Def Poetry Jam opened on Broadway. The show feauted poets Jessica Care Moore, Beau Sia, Suheir Hammad, Staceyann Chin, Lemon, Mayda del Valle, Georgia Me, Black Ice, Poetri and Steve Coleman. The show ran on Broadway until May 2003, and won a 2003 Tony Award for Best Special Theatrical Event.[3]. The show subsequently toured both nationally and internationally. Def Poetry premiered on HBO in 2002 and the latest season to air (Season 6) premiered in February 2007. As of summer 2008, there has been no word about the possibility of a Season 7. Starting in 2008, producers of Def Poetry (including Simmons, Stan Lathan, and Kamilah Forbes) developed and broadcast the HBO poetry show Brave New Voices, which is stylistically similar to Def Poetry, with teenage poets competing and backstage scenes.[4]
The month of April marks the 42nd anniversary of the death of Dr. Martin Luther King, Jr. We are commemorating the life and work of Dr. King by creating a memorial in our nation's capital. The Washington, DC, Martin Luther King, Jr., National Memorial will honor his life and contributions to the world through non violent social change. I'm reaching out to ask if you and your readers would help spread the word by posting about this wonderful project on The Reggae Lunch.
I've put together this blogger-friendly micro-site to help get the message out - there are videos, photos, banners, and even a web toolbar that, when used, donates money to the creation of the memorial:
After years of fund raising, the memorial is now $14 million away from its $120 million goal. This will be more than a monument to a great humanitarian, the National Memorial will be a place for visitors from around the world to share the spirit of love, freedom, and peace. If you are able to post or tweet about this please let me know so I can share it with the team. If you have any questions please pop me an email. And if you are able to help, thank you so much.
"An individual has not started living until he can rise above the narrow confines of his individualistic concerns to the broader concerns of all humanity"
--Dr. Martin Luther King Jr.
I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.
In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."
But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
We have also come to this hallowed spot to remind America of the fierce urgency of Now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.
The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.
We cannot walk alone.
And as we walk, we must make the pledge that we shall always march ahead.
We cannot turn back.
There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. *We cannot be satisfied as long as the negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their self-hood and robbed of their dignity by a sign stating: "For Whites Only."* We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."¹
I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed.
Let us not wallow in the valley of despair, I say to you today, my friends.
And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."
I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today!
I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today!
I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."²
This is our hope, and this is the faith that I go back to the South with.
With this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:
My country 'tis of thee, sweet land of liberty, of thee I sing.
Land where my fathers died, land of the Pilgrim's pride,
From every mountainside, let freedom ring!
And if America is to be a great nation, this must become true.
And so let freedom ring from the prodigious hilltops of New Hampshire.
Let freedom ring from the mighty mountains of New York.
Let freedom ring from the heightening Alleghenies of
Pennsylvania.
Let freedom ring from the snow-capped Rockies of Colorado.
Let freedom ring from the curvaceous slopes of California.
But not only that:
Let freedom ring from Stone Mountain of Georgia.
Let freedom ring from Lookout Mountain of Tennessee.
Let freedom ring from every hill and molehill of Mississippi.
From every mountainside, let freedom ring.
And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:
Free at last! Free at last!
Thank God Almighty, we are free at last!³
¹ Amos 5:24 (rendered precisely in The American Standard Version of the Holy Bible)
² Isaiah 40:4-5 (King James Version of the Holy Bible). Quotation marks are excluded from part of this moment in the text because King's rendering of Isaiah 40:4 does not precisely follow the KJV version from which he quotes (e.g., "hill" and "mountain" are reversed in the KJV). King's rendering of Isaiah 40:5, however, is precisely quoted from the KJV.
One of the world's best known advocates of non-violent social change strategies, Martin Luther King, Jr., synthesized ideas drawn from many different cultural traditions. Born in Atlanta on January 15, 1929, King's roots were in the African-American Baptist church. He was the grandson of the Rev. A. D. Williams, pastor of Ebenezer Baptist church and a founder of Atlanta's NAACP chapter, and the son of Martin Luther King, Sr., who succeeded Williams as Ebenezer's pastor and also became a civil rights leader. Although, from an early age, King resented religious emotionalism and questioned literal interpretations of scripture, he nevertheless greatly admired black social gospel proponents such as his father who saw the church as a instrument for improving the lives of African Americans. Morehouse College president Benjamin Mays and other proponents of Christian social activism influenced King's decision after his junior year at Morehouse to become a minister and thereby serve society. His continued skepticism, however, shaped his subsequent theological studies at Crozer Theological Seminary in Chester, Pennsylvania, and at Boston University, where he received a doctorate in systematic theology in 1955. Rejecting offers for academic positions, King decided while completing his Ph. D. requirements to return to the South and accepted the pastorate of Dexter Avenue Baptist Church in Montgomery, Alabama.
On December 5, 1955, five days after Montgomery civil rights activist Rosa Parks refused to obey the city's rules mandating segregation on buses, black residents launched a bus boycott and elected King as president of the newly-formed Montgomery Improvement Association. As the boycott continued during 1956, King gained national prominence as a result of his exceptional oratorical skills and personal courage. His house was bombed and he was convicted along with other boycott leaders on charges of conspiring to interfere with the bus company's operations. Despite these attempts to suppress the movement, Montgomery bus were desegregated in December, 1956, after the United States Supreme Court declared Alabama's segregation laws unconstitutional.
In 1957, seeking to build upon the success of the Montgomery boycott movement, King and other southern black ministers founded the Southern Christian Leadership Conference (SCLC). As SCLC's president, King emphasized the goal of black voting rights when he spoke at the Lincoln Memorial during the 1957 Prayer Pilgrimage for Freedom. During 1958, he published his first book, Stride Toward Freedom: The Montgomery Story. The following year, he toured India, increased his understanding of Gandhian non-violent strategies. At the end of 1959, he resigned from Dexter and returned to Atlanta where the SCLC headquarters was located and where he also could assist his father as pastor of Ebenezer.
Although increasingly portrayed as the pre-eminent black spokesperson, King did not mobilize mass protest activity during the first five years after the Montgomery boycott ended. While King moved cautiously, southern black college students took the initiative, launching a wave of sit-in protests during the winter and spring of 1960. King sympathized with the student movement and spoke at the founding meeting of the Student Nonviolent Coordinating Committee (SNCC) in April 1960, but he soon became the target of criticisms from SNCC activists determined to assert their independence. Even King's decision in October, 1960, to join a student sit-in in Atlanta did not allay the tensions, although presidential candidate John F. Kennedy's sympathetic telephone call to King's wife, Coretta Scott King, helped attract crucial black support for Kennedy's successful campaign. The 1961 "Freedom Rides," which sought to integrate southern transportation facilities, demonstrated that neither King nor Kennedy could control the expanding protest movement spearheaded by students. Conflicts between King and younger militants were also evident when both SCLC and SNCC assisted the Albany (Georgia) Movement's campaign of mass protests during December of 1961 and the summer of 1962.
After achieving few of his objectives in Albany, King recognized the need to organize a successful protest campaign free of conflicts with SNCC. During the spring of 1963, he and his staff guided mass demonstrations in Birmingham, Alabama, where local white police officials were known from their anti-black attitudes. Clashes between black demonstrators and police using police dogs and fire hoses generated newspaper headlines through the world. In June, President Kennedy reacted to the Birmingham protests and the obstinacy of segregationist Alabama Governor George Wallace by agreed to submit broad civil rights legislation to Congress (which eventually passed the Civil Rights Act of 1964). Subsequent mass demonstrations in many communities culminated in a march on August 28, 1963, that attracted more than 250,000 protesters to Washington, D. C. Addressing the marchers from the steps of the Lincoln Memorial, King delivered his famous "I Have a Dream" oration.
During the year following the March, King's renown grew as he became Time magazine's Man of the Year and, in December 1964, the recipient of the Nobel Peace Prize. Despite fame and accolades, however, King faced many challenges to his leadership. Malcolm X's (1927-1965) message of self-defense and black nationalism expressed the discontent and anger of northern, urban blacks more effectively than did King's moderation. During the 1965 Selma to Montgomery march, King and his lieutenants were able to keep intra-movement conflicts sufficiently under control to bring about passage of the 1965 Voting Rights Act, but while participating in a 1966 march through Mississippi, King encountered strong criticism from "Black Power" proponent Stokely Carmichael. Shortly afterward white counter-protesters in the Chicago area physically assaulted King in the Chicago area during an unsuccessful effort to transfer non-violent protest techniques to the urban North. Despite these leadership conflicts, King remained committed to the use of non-violent techniques. Early in 1968, he initiated a Poor Peoples campaign designed to confront economic problems that had not been addressed by early civil rights reforms.
King's effectiveness in achieving his objectives was limited not merely by divisions among blacks, however, but also by the increasing resistance he encountered from national political leaders. FBI director J. Edgar Hoover's already extensive efforts to undermine King's leadership were intensified during 1967 as urban racial violence escalated and King criticized American intervention in the Vietnam war. King had lost the support of many white liberals, and his relations with the Lyndon Johnson administration were at a low point when he was assassinated on April 4, 1968, while seeking to assist a garbage workers' strike in Memphis. After his death, King remained a controversial symbol of the African-American civil rights struggle, revered by many for his martyrdom on behalf of non-violence and condemned by others for his militancy and insurgent views.
VALUES: dignity and rights of the human person, well-being and flourishing of the community, integrity and value of the environment, reciprocal solidarity and cooperation of humanity.
RHETORIC IS AN ART: but is a part of everyday living.
ORAL RHETORIC IS: immediate and direct relationship, speaker and audience are one, common and everyday, spontaneous, improvised for purpose and situation, respects individuality within the group.
CHARACTERISTICS: indirect, language play, read between the lines, rhythm of speech, stylin’, lyrical use of language, improvisation, call and response, reliance on mythoforms, repetition, narrative style, rappin’/conversational style,
AFROCENTRIC WORLDVIEW: interconnectedness, collective identity (responsible), results are more important than intent, body-mind-spirit unity, spiritual focus, timing important, changes take time.
OTHER RHETORICAL APPROACHES
DRAMATISM: act, scene, agent, agency, purpose. Find most important 1 or 2 and see how they influence your understanding of the discourse. Kenneth Burke.
FANTASY THEME ANALYSIS: enduring fantasy themes are used to make the rhetoric work. Bormann.
HISTORICAL ANALYSIS: discourse follows a pattern and practice set by history.
MOVEMENT STUDY: rhetoric is part of an identifiable rhetorical movement.Griffin.
ARISTOTELIAN: use Aristotle’s canons to understand how discourse makes and proves arguments.
PSYCHOLOGICAL STUDY: the psychological condition of the speaker is the critical element to understand.
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