Beyoncé‘s recently released visual album Black Is King embraces Africa- past, present, and future. The film is liberatory, cajoling the audience to move through time and place in search of an authentic self. Beyoncé rejects the double consciousness DuBois described in The Souls of Black Folk, and, instead, invents a world in which Black people see themselves, not through the eyes of their oppressors, but through the lives, actions, and perspectives of other Black people. The spirits are present. The elders are present. What is not present is the white gaze. This film is for Black people as is evidenced by the film’s resistance to explain or contextualize Black experiences and ways of knowing.
The film connects Black people to the universe and the galaxies beyond the Milky Way. In doing so, the film constructs Black people and their culture as timeless and infinite. Never have they not existed, and never shall they not exist. Black people are simultaneously fully embodied and ethereal. The locales are familiar and otherworldly. The fast-paced editing keeps the audience disconcerted, forcing the viewer to choose feeling over thinking. The film happens, and you receive it.
For those who have seen Janelle Monae’s visual album Dirty Computer, you will find little similarity. Monae’s “emotion picture” has a more defined narrative structure and accompanying character development. Beyoncé‘s film, informed by the plot of The Lion King, is more fractured and disjointed than Monae’s. However, both films intend to liberate viewers. (I must admit that I was a bit disappointed that Beyoncé‘s film did little to push back on patriarchal and consumerist systems of oppression. Heteronormativity and American capitalism are on full display.)
The visual album as an art form can be transformative. By the end of Black Is King, what I appreciated most was the unmitigated joy of the performers. Beyoncé is good at capturing Black joy, and I realized that I needed to see that joy more than I needed a progressive and historically accurate (Black is King is neither) representation of Africa and its descendents in the Diaspora.
Building a new journal is complicated. I certainly paused when Myrtle Jones pitched the idea to me. However, I recognized early in the process that we had a tremendous opportunity to curate Black intellectual and creative expressions and to create a digital hub for those working in and across Afrofuturism and the Black Fantastic. Third Stone is a labor of love, and the editorial board and staff ask you to stay with us as we retool and make changes to move the journal forward into its next phases.
We are intensifying our efforts to build a living annotated bibliography of Black Fantastic artifacts. We want you to write short notes about Afrofuturisitic visual art, music, literature, websites, film, apps, technology, and more. We aspire to capture well and lesser known cultural artifacts. Our bibliography will contribute to the conversations creators, scholars, and fans of Afrofuturism are having in the midst of COVID-19 and social unrest. Third Stone is partnering with the 2021 Afrofuturism conference co-sponsored by the University of Central Florida and the Zora Festival. Participating scholars will contribute bibliography entries on Afrofuturism and Black Sound Studies.
Before joining Third Stone, I did not describe my work as Afrofuturist or Black Fantastic adjacent. However, through conversations with Dr. Maryemma Graham, Dr. Julian Chambliss, Mr. Bill Campbell, and Prof. Rochelle Spencer, I understand that much of what I do is, in fact, Afrofuturism. When I wrote my dissertation about magic and mythic realism in African Diaspora texts, I was engaging with Afrofuturism. My book chapter on Zakes Mda’s novel Cion is Afrofuturist in its rethinking of American slavery. My essay “‘Neptune is truly the ruler of the Negro Race’: Margaret Walker, Horoscopes, and a Black Future” engages directly with Afrofuturism and repositions Walker as an Afrofuturist. My foray into digital humanities is certainly an Afrofuturist act. One of the goals of the Third Stone project is to define what is meant by Black futuristic thinking and to expand the work- past, present, and future- included in this genre and aesthetic mode.
The editors of Third Stone envision this multimedia and multimodal journal as a space where practitioners, scholars, and enthusiasts curate creative and critical content informed by the philosophical intersection of the African Diaspora and technology. Third Stone serves as a hub for the Black Fantastic, and, as such, we will work to identify cultural artifacts forgotten or yet to be discovered.