It took me a full day, but I’ve finally seen the music video for SZA and Kendrick Lamar’s Black Panther song, “All the Stars.” As someone who saw Michael Jackson’s “Remember the Time” music video when it premiered during primetime television back in the ’90s, I thought I’d never see a music video rival it as the most unapologetically black music video ever. While Beyonce might have won 2016 and 2017 with her Lemonade visuals and Southern Gothic aesthetic, I think “All the Stars” tops it and even “Remember the Time” as the most awe-inspiring music video I’ve seen in years. Marvel, you’ve completely undone yourself with this entire Black Panther franchise; I hope y’all at Marvel understand exactly why the outpouring of creativity and love is overflowing for this movie.
If you haven’t seen it yet, I implore you to drop everything you’re doing and watch it right now. Real talk: this music video just might make you cry.
If there’s a way to frame an entire music video and put it on my wall, I would. This music video is not only gorgeous, but it’s a love letter to Africa–a homage to the continent’s rich past, vibrant present, and a future filled with possibilities. It, like Wakanda, shows a glimpse into an Africa the West hasn’t seen; an Africa that is seen without the lens of colonialism and imperialism.
I might have had my DNA test done to reveal exactly what parts of Africa I come from, but at the end of the day, I’m still an African-American who is divorced from many of my ancestors’ cultures, so unfortunately a lot of the references in this video have gone over my head. Thankfully, my DNA test has allowed me to start researching my various peoples and their cultures and, particularly for this video, there are posts outlining many of the video’s cultural elements. But even with my limited knowledge, there were three moments out of the many that stood out the most to me.
1. The ocean of hands
There was something so eerie, haunting, and strangely calming about this opening scene featuring Lamar on a raft in the middle of a sea of black arms and hands. What I immediately thought of was the Atlantic Slave Trade, which trafficked at least 10 to 12 million Africans from their homelands to the New World. That stretch of sea is filled with the ghosts of my ancestors, and to see Lamar riding the waves of their hands reminded me how even in death, they made it possible for me to survive.
I also saw the haunting sea in reverse; it was as if those same souls that were lost centuries ago were able to find their way back home in the afterlife. Despite their tribulations on earth, they were able to find peace. From that point of view, it’s as if those same souls are guiding Lamar back to the lands of his ancestors. There was so much said in that scene without Lamar ever saying a word.
2. The Dandies
I’d written about the political importance of Africa’s dandies before in my Black Panther fashion post, but to keep it brief, the dandy movement is one that reclaims African pride by turning Western/colonial fashion inside out and repurposing it as both a form of wearable protest and a sign to the world of Africans’ humanity. To see the dandies put on display like this warmed my heart–the sartorial excellence of course is fun, but showcasing movement’s political relevance in this way has only made the dandy movement stronger, and as far as I’m concerned, that can only be a great thing.
3. The goddesses
The final shots of the music video have Lamar in what looks like an temple comprised of imagery and symbols of several African cultures standing in awe of giant women clad in gold. Clearly, these women are the goddesses of old, and Lamar is paying his respects to them. For me, these women represent the lost goddesses of African religions. When I say “lost,” I don’t mean they’re lost to the world; there are many who still worship the gods and goddesses of the Yoruba and Igbo people, for instance. What I mean is that they’re lost to me. The slave trade made us African-Americans lose everything, including our religions, and seeing these women act in place of those goddesses made me realize that the music video was, once again, bringing us black viewers–and Lamar–back in touch with our roots. These goddesses act as messengers to the rest of the world that Africa is the motherland; Africa is meant to nurture, to uplift, and be respected and honored. Lamar seemed like he got the message. But if it still wasn’t clear to some viewing, the music video cuts to SZA’s hairstyle, which is in the shape of the entire continent. It was a stylistic and elegant version of a mic drop.
Overall, the entire music video left me feeling hopeful and, honestly, a little misty-eyed. This is the Africa I’ve always wanted to see portrayed. This is affirming on a gutteral level, more than I thought a music video could ever be. I’ve come away from it feeling like I’ve retained a chunk of my cultural identity that had been lost. As much as it is a cliche to type, I can honestly say I feel seen. This music video is definitely 2018’s version of “I’m Black and I’m Proud.”
How did you feel after watching the music video? Give your opinions in the comments section below!
In the face of these threats, which Marvel superhero might be best equipped to defend the people, ideals and institutions under attack? Some comic fans and critics are pointing to Kamala Khan, the new Ms. Marvel.
Khan, the brainchild of comic writer G. Willow Wilson and editor Sana Amanat, is a revamp of the classic Ms. Marvel character (originally named Carol Danvers and created in 1968). First introduced in early 2014, Khan is a Muslim, Pakistani-American teenager who fights crime in Jersey City and occasionally teams up with the Avengers.
Since Donald Trump’s inauguration, fans have created images of Khan tearing up a photo of the president, punching him (evoking a famous 1941 cover of Captain America punching Hitler) and grieving in her room. But the new Ms. Marvel’s significance extends beyond symbolism.
In Kamala Khan, Wilson and Amanat have created a superhero whose patriotism and contributions to Jersey City emerge because of her Muslim heritage, not despite it. She challenges the assumptions many Americans have about Muslims and is a radical departure from how the media tend to depict Muslim-Americans. She shows how Muslim-Americans and immigrants are not forces that threaten communities – as some would argue – but are people who can strengthen and preserve them.
After inhaling a mysterious gas, Kamala Khan discovers she can stretch, enlarge, shrink and otherwise manipulate her body. Like many superheroes, she chooses to keep her identity a secret. She selects the Ms. Marvel moniker in homage to the first Ms. Marvel, Carol Danvers, who has since given up the name in favor of becoming Captain Marvel. Khan cites her family’s safety and her desire to lead a normal life, while also fearing that “the NSA will wiretap our mosque or something.”
As she wrestles with her newfound powers, her parents grow concerned about broken curfews and send her to the local imam for counseling. Rather than reinforcing her parents’ curfew or prying the truth from Khan, though, Sheikh Abdullah says, “I am asking you for something more difficult. If you insist on pursuing this thing you will not tell me about, do it with the qualities benefiting an upright young woman: courage, strength, honesty, compassion and self-respect.”
Her experience at the mosque becomes an important step on her journey to superheroism. Sheikh Abdullah contributes to her education, as does Wolverine. Islam is not a restrictive force in her story. Instead, the religion models for Khan many of the traits she needs in order to become an effective superhero. When her mother learns the truth about why her daughter is sneaking out, she “thank[s] God for having raised a righteous child.”
The comics paint an accurate portrait of Jersey City. Her brother Aamir is a committed Salafi (a conservative and sometimes controversial branch of Sunni Islam) and member of his university’s Muslim Student Association. Her best friend and occasional love interest, Bruno, works at a corner store and comes from Italian roots. The city’s diversity helps Kamala as she learns to be a more effective superhero. But it also rescues her from being a stand-in for all Muslim-American or Jersey City experiences.
Fighting a ‘war on terror culture’
Kamala’s brown skin and costume – self-fashioned from an old burkini – point to Marvel Comics’ desire to diversify its roster of superheroes (as well as writers and artists). As creator Sana Amanat explained on “Late Night With Seth Meyers” last month, representation is a powerful thing, especially in comics. It matters when readers who feel marginalized can see people like themselves performing heroic acts.
As one of 3.3 million Muslim-Americans, Khan flips the script on what Moustafa Bayoumi, author of “This Muslim American Life,” calls a “war on terror culture” that sees Muslim-Americans “not as complex human being[s] but only as purveyor[s] of possible future violence.”
Bayoumi’s book echoes other studies that detail the heightened suspicion and racial profiling Muslim-Americans have faced since 9/11, whether it’s in the workplace or interactions with the police. Each time there’s been a high-profile terrorist attack, these experiences, coupled with hate crimes and speech, intensify. Political rhetoric – like Donald Trump’s proposal to have a Muslim registry or his lie that thousands of Muslims cheered from Jersey City rooftops after the Twin Towers fell – only fans the flames.
Scholars of media psychology see this suspicion fostered, in part, by negative representations of Muslims in both news media outlets and popular culture, where they are depicted as bloodthirsty terrorists or slavish informants to a non-Muslim hero.
These stereotypes are so entrenched that a single positive Muslim character cannot counteract their effects. In fact, some point to the dangers of “balanced” representations, arguing that confronting stereotypes with wholly positive images only enforces a simplistic division between “good” and “bad” Muslims.
Kamala Khan, however, signals an important development in cultural representations of Muslim-Americans. It’s not just because she is a powerful superhero instead of a terrorist. It’s because she is, at the same time, a clumsy teenager who makes a mountain of mistakes while trying to balance her abilities, school, friends and family. And it’s because Wilson surrounds Kamala with a diverse assortment of characters who demonstrate the array of heroic (and not-so-heroic) actions people can take.
For example, in one of Ms. Marvel’s most powerful narrative arcs, a planet attacks New York, leading to destruction eerily reminiscent of 9/11. Kamala works to protect Jersey City while realizing that her world has changed – and will change – irrevocably.
Carol Danvers appears to fill Kamala in on the gravity of the situation, telling her, “The fate of the world is out of your hands. It always was. But your fate – what you decide to do right now – is still up to you … Today is the day you stand up.” Kamala connects the talk with Sheikh Abdullah’s lectures about the value of one’s deeds, once again linking her superhero and religious training to rise to the occasion. In both cases, the lectures teach Kamala to take a stand to protect her community.
Arriving at the high school gym now serving as a safe haven for Jersey City residents, Kamala realizes her friends and classmates have been inspired by her heroism. They safely transport their neighbors to the gym while outfitting the space with water, food, dance parties and even a “non-denominational, non-judgmental prayer area.” The community response prompts Kamala to realize that “even if things are profoundly not okay, at least we’re not okay together. And even if we don’t always get along, we’re still connected by something you can’t break. Something there isn’t even a word for. Something … beautiful.”
Kamala Khan is precisely the hero America needs today, but not because of a bat sign in the sky or any single definitive image. She is, above all, committed to the idea that every member of her faith, her generation, and her city has value and that their lives should be respected and protected. She demonstrates that the most heroic action is to face even the most despair-inducing challenges of the world head on while standing up for – and empowering – every vulnerable neighbor, classmate or stranger. She shows us how diverse representation can transform into action and organization that connect whole communities “by something you can’t break.”
It’s official–he MCU finally has a confirmed LGBT character! According to Tessa Thompson (in response to someone else who was being antagonistic), her Thor: Ragnarok character Valkyrie is bisexual, just like how she is in the comic books.
She’s bi. And yes, she cares very little about what men think of her. What a joy to play! https://t.co/d0LZKTHCfL
— Tessa Thompson (@TessaThompson_x) October 21, 2017
She later tweeted this clarification.
YES! Val is Bi in the comics & I was faithful to that in her depiction. But her sexuality isn’t explicitly addressed in Thor: Ragnarok. https://t.co/hmb5lYN5to
— Tessa Thompson (@TessaThompson_x) October 23, 2017
When the news broke, the internet was decidedly of two camps–one who felt Thompson’s admission was proof of Marvel (aka Disney) finally giving much-needed bisexual representation, and the other, who felt like it was still Marvel/Disney trying to have their cake and eat it too.
Guess what? Both camps are right. Here’s why.
1. Yes, it is a step in the right direction
Even though an actor admitting that her character is still canonically bi shouldn’t be that big of a deal (i.e. when Ryan Reynolds said Deadpool was still going to be bi in his film adaptations), for a place as faux-liberal as Disney, it’s a very big deal. This is coming from a company that has created their Marvel franchise into a world of toxic and fragile masculinity, where even crying gets seen as a girly thing to do.
Even though fans have long had their speculations about certain characters, this is the first time anyone from the MCU has finally gone on record as saying their character is part of the LGBT spectrum. For many fans, this will mean they can finally, canonically claim someone as a positive representation. They’ll be able to go see Thor: Ragnarok and feel happy that finally there’s someone like them on screen. Also, for some, the fact that her sexuality isn’t expressed could be a positive; the ultimate goal for LGBT characters is for their sexuality to be treated like a non-issue; for some viewers, having it as a “non-issue” means that it’s not used as Valkyrie’s defining quality.
2. Valkyrie’s bisexuality not being physically represented could be a problem.
Comic book writer Gail Simone tweeted this sentiment, and I don’t think she’s alone.
I want to be happy about this but…
Dang it, why is this stuff still coded and ‘implied?’ https://t.co/jQLN227J2C
— GAIL SIMONE (@GailSimone) October 24, 2017
For as many people who are happy just to her that Valkyrie is still bisexual in the films, there are just as many who will feel like Disney hasn’t gone far enough. It’s one thing to have an actor say that their character is still canon-compliant as far as their sexual orientation goes; it’s another to actually have that character express that orientation on screen. If it’s not a big deal, then why can’t she be seen with a girlfriend or a boyfriend?
To be fair, Thompson implied to a Twitter follower that a blonde valkyrie seen with her character is, in fact, our Valkyrie’s girlfriend, but the implication is made with a winking emoji, not words. To use Simone’s words, it’s still an implication, not an outright fact.
What can we take from this?
To look at this thing from a macro view, Disney is a company that has many branches that don’t often work together. For instance, the Disney Channel is making its own network history by having its first openly gay storyline in its popular show Andi Mack. And earlier this year, Disney Junior showcased its first lesbian couple on the massively popular Doc McStuffins. ABC routinely focuses on LGBT storylines through How to Get Away with Murder, Grey’s Anatomy, Fresh Off the Boat, black-ish, When We Rise and The Real O’Neals (recently cancelled).
Disney proper has also dabbled with gay representation, to clumsy effect, in Beauty and the Beast (it’s the thought that counts, but still, it wasn’t as groundbreaking as it was made out to be, and it was made worse by Josh Gad severely backtracking for no reason). But while its offshoots have a much more nimble time delving into LGBT-friendly storylines, Disney itself has trouble, as evidenced by that Beauty and the Beast scenario and the severe lack of storylines in Lucasfilm and Marvel movies. Maybe Valkyrie is the first true step for LGBT representation in Marvel films. If that’s the case, then maybe their next foray will be less timid and more boisterous.
Somewhere on Twitter, there’s someone saying how they’re going to show up to the movie theater once Black Panther is released. When the trailer dropped in June, everyone was talking about how they were going to be decked out in their finest threads to see Black Panther, as if the February 2018 release date will be Easter Sunday.
But what could go into the sartorial display folks might (and probably will) partake in once the film drops? How does one show up to the movie theater to watch the most anticipated, most-hyped, and most-loved history-making Marvel film of all time? Look no further than to the Black Panther trailer itself, which gives you looks and inspiration for days.
Black Panther would be nothing without its adherence to pan-African tribal styles. Black Panther costume designer Ruth Carter said to Elle that she looked to several cultures for the look seen in the film.
“I’m looking at the whole continent and a wide range of people, like the Masai and the Suri. It all becomes a part of the framework of Wakanda. Most people who read the comic books know Wakanda is a mountainous area; it’s a secret place that’s not necessarily trading and interacting with the rest of the world. They’re a little bit more advanced in technology than other civilizations. We are creating that world, and trying to create a culture and pride that feels authentic to the specific location.”
— Pete Souza Petty (@KendraJames_) June 10, 2017
(photos by Rod Waddington and Dylan Waters [Flickr Creative Commons] and Wikipedia)
Now, I’m not suggesting you go to the film heavily appropriating cultures by wearing facepaint and Masai warrior tunics, because even though we’re black, we’re not of any of these tribes from a cultural standpoint (from a DNA standpoint, who knows). If you are from an African nation and you’ve got some stuff you want to pull out to roll up at the theater in, be my guest. For the rest of us black Americans, perhaps the best we can do is Kente cloth, which has become a part of African-American life ever since it was introduced to us back in the 1950s. As James Padilioni, Jr., of the the African American Intellectual History Society (AAIHS)-run site Black Perspectives, writes:
Kente appeared on the radar of most African-Americans in 1958 when Kwame Nkrumah, the first prime minister of independent Ghana, wore the cloth to meet with President Eisenhower at the White House. Coinciding with the Civil Rights and African Decolonization Movements, Black Americans associated Kente cloth with Black politics and the dignity of the African heritage. By the early 1970s, the predominant garment featuring Kente in the United States was the dashiki, a long tunic-type shirt that grew increasingly popular and commodified by the fashion industry. Kente’s appeal within Black Power waned, with Fred Hampton and other Panthers leadersderiding those who wore them. Nevertheless, Kente cloth and dashikis remained staples of urban Black life and received a new layer of significance when adopted by the Hip Hop community in the 1980s.
While this is still a little bit of appropriation, the Kente cloth has taken on a very American-specific identity along with its traditional identity. At some point, many a black person has owned an item of clothing made from Kente cloth. Even I, as a kindergartner, made a cardboard doll wearing a Kente cloth dashiki and hat. I’m no sartorial police, but if you happen to have a Kente cloth shirt, hat, or even a scrunchie, wearing it to the Black Panther screening might be one of the best times you could put that item to some use.
Coming to America
The film referred to the most when writing about Black Panther on Twitter is Coming to America. The comparisons are coming even heavier now that there’s official news there will be a Coming to America sequel. It makes sense–both films are about fictional African nations, both films act as uplifting and positive portrayals of Africa, and both films have become cultural touchtones to black American pop culture (even though Black Panther hasn’t even come out yet).
— Rob Villa (@RobvillaNYNY) July 23, 2017
This mashup of African aesthetics just made me realise Black Panther is like our generation's Coming To America sci-fi reboot https://t.co/wpVxqZNF1e
— Everything In Shaka (@MrBigyemano) July 13, 2017
If they could somehow get this to crossover into the Black Panther world that'd be amazing. https://t.co/nCJowRIi4O
— Leigh Feldman (@Leighzus) September 29, 2017
— Javaris Tharco (@JavarisTharco) September 22, 2017
*writes down in note pad* Today I learned Black Panther is a fan of Coming to America and uttered these exact words in this panel. pic.twitter.com/YfFAG2xYuE
— SJWPennywise (@mvbrat91) December 24, 2016
This is dope! Coming to America / Black Panther mashup. pic.twitter.com/sHUrqdNRtO
— Geeks with Forks (@geekswithforks) June 12, 2017
What y'all wearing to go see Black Panther movie?
— jujoffer (@jujoffer) June 10, 2017
— Et tu Bootay? (@daciatakesnote) June 10, 2017
Fashion-wise, does it make sense to connect Black Panther to Coming to America? Sort of. The two films have different tones they’re trying to accomplish with their costuming. However, the common thread is the goal of making an African nation look like the ultimate African nation–regal, luxurious, sophisticated, and welcoming.
Upon taking apart each film’s costumes, it becomes surprisingly apparent that there are some similar elements in the costuming for Coming to America and Black Panther, such as the Dora Milaje wearing red, which is similar to how the royal handmaidens wear red. There’s also a certain use of furs, bright colors, and headdresses that convey the idea that these nations are not to be trifled with because they will outspend you and out-culture you.
Granted, the connective tissue between these two films is small–the main reason people are drawing parallels to the film is because Coming to America is the only film black Americans have that depict an African nation as thriving, rich, culturally-independent, and on-par with (or exceeding beyond) the European status quo. This gets into a representation issue–if there were more films about Africa that didn’t depict the continent as poor and backwards, then we’d have more films to choose from when discussing the place Black Panther has in Hollywood’s film legacy.
It also doesn’t hurt that Lupita Nyong’o had a Coming to America-themed birthday party, officially crossing the streams between Black Panther and Coming to America.
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I would love to see folks at the theater in Coming to America cosplay. Usually, I hate seeing cosplay when I’m at the movie theater, but for this, I would pull out my phone for to take some pictures. Especially if someone decided to show up wearing a fake lion stole.
If you’re planning on going to the Black Panther premiere in supreme style, then you need to get yourself some Ikire Jones. The brand, led by creative director Walé Oyéjidé and head tailor Sam Hubler, weaves together African textiles and modern, urbane chicness into some of the most fabulous scarves and garments I’ve seen in a while. To quote the brand’s website:
We use design as a vehicle to tell stories that illuminate the nuanced lives of marginalized people. We do so without reproach or pity. But instead, by showing that elegance is not exclusive to any particular culture, hue, or country.
It seems natural, then, for Ikire Jones to be showcased in Black Panther as part of T’Challa’s regal wardrobe. As Oyéjidé said to OkayAfrica, the film will give audience members a gateway into thinking about Africa in a new way.
“I think the beauty of Black Panther, is that even though it’s fantastical, it at least opens people’s minds to the idea that people of African descent can be villains, they can be superheroes, they can be rich they can be poor. They can be whole, complicated humans and nuanced, just as people are from other heritages. So, it really is just about cracking open the door and seeing us as equal to everybody else. I think that’s what a lot of us are trying to do with our art in different ways. It happens to be a film, I happen to be a person who makes clothes, but uses clothes as a vehicle to talk about these things. We’re all basically working on the same issue, just in different ways.”
Here’s more Ikire Jones to whet your whistle:
Jidenna and Black Dandyism
It’s not really in the trailer much, but there is one moment where black dandyism comes to play. That’s when the elder wearing the green suit shows up.
This moment made me think of one of the foremost people in black dandyism in pop culture, Jidenna.
The power of black dandyism comes from taking the colonizers’ clothes and culture and turning it into yet another tool to subvert white control and re-establish black humanity.
Shantrelle P. Lewis, the artistic curator behind Dandy Lion, an international exhibition and platform showcasing the world of contemporary black dandyism, wrote for How To Get Next about the relationship blackness has with fashion, both as a cultural artifact and as a political weapon.
Black people’s relationship to the sartorial, or sewing and tailoring, actualy predates contact with Europeans. We were some of the first, if not the first group of humans, to sew…So, when African tailors came into contact with European fashions, the blending of styles and culture gave way to a new look.
…Over the past couple hundred years, this art of mixing and matching is a skill that many Black men have manipulated to their own advantage to subvert mainstream racist images. Defiant dressing and oppositional fashion, or using fashion and style to subvert social-political norms, have a long history among Black people in the West–we’ve been using it as an instrument of resistance for 400 years.”
That power can certainly be seen in the elder’s sartorial choices–mixing brightly-colored, tailored pieces with a traditional, yet matching, lip plate. The same type of suiting can be seen on Jidenna, carrying the tradition of black dandyism into a new generation of “Classic Men.”
Jidenna’s black dandyism also makes sure to weave in African textiles and patterns, reflecting Jidenna’s Nigerian background. If you want to arrive in style at the Black Panther screening, try the dandy route and wear classic cuts mixed with traditional prints and statement colors.
More examples of contemporary black dandyism:
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How do you plan on dressing to attend once Black Panther premieres?
One of the great things about Marvel’s upcoming Black Panther is that it’s been brought to fruition to the efforts of some talented black women such as Hannah Beachler, who is the film’s production designer. During San Diego Comic-Con, the A.V. Club sat down with her to talk about her process for creating the world of Wakanda, a country that has never been colonized and was left to become the sprawling futuristic metropolis in the Marvel Universe.
Beachler said the look and feel of Wakanda came together thanks to 5,000 to 10,000 reference photos, comprised of images she and director Ryan Coogler found and were inspired by. Those photos led ideas about the politics and social atmosphere of Wakanda and neighboring nations.
“We wanted to make sure we were including all these different cultures–tribal and traditional,” she said. “Also, Wakanda’s never been colonized, so what does that look like?”
The hardest element for Beachler was “figuring out the technology for the country,” but she promised that it “will be fabulous.”
Also fabulous—Marvel was on board for much of Beachler’s concepts and gave her free reign with designs.
“Marvel was fantastic with that,” she said, adding that for some of her designs, which were very much surprises for Marvel, the company was game to see where the designs would take the film. “It’s different, more different than anything [they’ve] done at Marvel and they were on board for that, which was really fantastic,” she said.
Check out the full interview below!
Mustafa Shakir and Gabrielle Dennis have been added to the second season of Netflix and Marvel’s Luke Cage.
Shakir will play a character named John McIver, a charismatic leader who is focused on vengeance. Dennis will play Tilda Johnson, a holistic doctor who always seems to find trouble.
“Mustafa’s incredible presence and power ignited us from our first meeting, and Gabrielle brings the charm and smarts to a very complicated role,” said executive producer Jeph Loeb. “Both will be wonderful additions to our already magnificent cast.”
The second season of Luke Cage will premiere in 2018.
Read more at Shadow and Act.