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Watts Prophets
The Watts Prophets were a group of inspired poets who were products of the accumulated economic, social, and political conditions of a community in South Central Los Angeles. Otis O'Solomon, Anthony “Amde” Hamilton, and Richard Dedeaux, long-time area residents and community activists, were the original soul of the Watts Prophets. The poetic works of these men, and of other cultural activist-artists across the nation in the 1960s, were the roots of many expressions that are now part of our spoken language and, more important, the precursor of much of the intellectual expansion of African thought within the academy around African agency. African agency, as it is expressed in the framework of Africology, is the study of African phenomena through the eyes of Africans, who are living the experience with specific ideas regarding the interpretation of that experience.
Prior to the 1960s, many African Americans did not see themselves as the center of their artistic and cultural experience. They were still performing for white audiences and for white interests, although they would write about African American conditions. The Watts Prophets changed this reality: Their words, music, and performances engaged audiences in a new aesthetic of expression. The Watts Prophets presented poetry as an expression of African call-and-response. The call was in the deliberate gestures, poses, eye contact, and rhythmic movement that characterized the performances, and the response was the audience's engagement in those performances. This multidimensional construction of a social dynamic aimed at creating understanding through words and rhythms inspires an African method of observing data and methodology for interpreting the data. This particular kind of data relocates the African personality at the center of shaping the discourse around African agency.
Social and Cultural Relevance
The pro-black stance expressed by the trio in the 1960s articulated the connection between the pressing macrosocial realities of racism, poverty, and oppression that the poor and working-class black community in South Central Los Angeles experienced in their everyday lives and the global context of that reality. This articulation is apparent in the title and substance of their first album, Rappin’ Black in a White World. Today that expression, though not encased in the symbolic ideals of the black power movement, still reveals the pressing issues for the poor and workingclass black community. The focus today is more often at the microsocial levels, speaking to such issues as illiteracy, child abuse, neglect, rejection, HIV/AIDS, and suicide. The challenges facing the black community are the subject of the Watts Prophets’ 1997 CD, When the 90's Came, in which their words reflect the fire, love, and hope that drove them in the 1990s and continues to punctuate their messages today. In a poignant analysis of the global economic and political co-optation of cultural icons and power agendas in their title track, they highlight how “Malcolm had been reduced to a commercial X, the Panthers to a movie, the world psyched into an ethnic fight, while gun runners grow in economic might.” The exploitation of black people by a powerful white majority—out of greed, for economic and political gain—is what drove the revolutionary fervor of the 1960s and resulted in many rebellions across the United States. This longterm exploitative relationship with the black community was a catalyst for the Watts Rebellion of 1965.
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