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Books by Kola Boof
Nile
River Woman (Poems, Feb. 10, 2004) /
Long Train to the Redeeming
Sin-Stories About African Women
(April 6, 2004)
Flesh and the Devil: A Novel
(May 11, 2004) /
Diary of a Lost Girl
(2007)
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Kola Boof
Dismissed as Star
of Sins of a Living Woman
(Press Release)
This press release is to confirm
that financial backers of the film, "Sins of a
Living Woman" have officially dismissed Kola Boof from
her position as the film's star . . . but are retaining her
services as an advisor for the project. A replacement
star was named.
Spanish investors confirmed that they cannot
get insurance for Kola Boof . . . who has just become the target of
a fatwa, an Islamic contract for assassination that is
set against Muslims whenever they blaspheme Islam. Although Boof
hasn't been Muslim since she was 10 years old, the fatwa
was issued via Islamic decree by Sudanese government
officials Mahdi Mohammed and Gamal Ibrahaim.
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For obvious reasons, investors
cannot back Kola Boof.
Kola Boof was born in Sudan, born a Sunni
Muslim (and later raised as a Baptist by adoptive Black American
parents), but has been severely and unapologetically
critical of Sudan's Arab Islamic government (which enslaves
Black African non-Muslim tribes) and the Muslim faith--as she
remembers it in Africa. Boof has also rejected the
Christian religion, publicly calling it "whitewashed by the
Caucasoids". |
Russom Damba (the film's intermediate
producer) is announcing that the project will go forward with
renowned actress N'Bushe Wright (star of Blade) in the role of
the Nigerian woman stoned to death and Amistad's Djimon Hansou
as the forbidden lover who gets to walk away. The
film is also going to showcase, in major roles, Alfre Woodard,
Akosua Busia, Lonette Mckee and will be produced by Alicia
Banks, a popular radio personality and controversial womanist
columnist from Atlanta.
Former journalist Ajowa Ifateyo and the N.Y.
Sudanese People's Liberation Army (in association with the
London branch of the army) are now planning a major
response to the fatwa declared on Kola Boof...the details
of which are not available at this time.
The usually vocal Kola Boof, herself, is not
making any statements, but is expected to resurface in November.
Boof did give an interview with Janine Howard regarding the fatwa
and other matters on Sept. 27th that can be read from this link:
Source: http://mirrormax.i8.com
Press release/Yi Nee Ling 909-414-9850
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Alek: My Life from Sudanese Refugee to
International Supermodel
By
Alek Wek
"When I
cleaned toilets, I only saw it as work to
give me the means to achieve my goals. Of
course I hated it," the Sudanese supermodel
exclaimed. "Waking up at 4 a.m. when it's
freezing cold is not easy, followed by Uni,
coursework and my evening baby-sitting job,
but it made me disciplined and gave me a
huge sense of self-appreciation."
Born
the seventh of nine children Alek, meaning
'black-spotted cow' (one of Sudan's most
treasured cows, which represents good luck),
never dreamt of becoming a model. Both in
her motherland, where she was considered to
be inferior due to her Dinka tribe (dubbed
as 'zurqa', meaning dirty black) and again
in Britain when she arrived in 1991, she
faced hostility.—Jamaica-Gleaner |
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Sister Citizen: Shame, Stereotypes, and Black Women in
America
By Melissa V.
Harris-Perry
According to the
author, this society has historically exerted
considerable pressure on black females to fit into one
of a handful of stereotypes, primarily, the Mammy, the
Matriarch or the Jezebel. The selfless
Mammy’s behavior is marked by a slavish devotion to
white folks’ domestic concerns, often at the expense of
those of her own family’s needs. By contrast, the
relatively-hedonistic Jezebel is a sexually-insatiable
temptress. And the Matriarch is generally thought of as
an emasculating figure who denigrates black men, ala the
characters Sapphire and Aunt Esther on the television
shows Amos and Andy and Sanford and Son, respectively.
Professor Perry
points out how the propagation of these harmful myths
have served the mainstream culture well. For instance,
the Mammy suggests that it is almost second nature for
black females to feel a maternal instinct towards
Caucasian babies.
As for the source
of the Jezebel, black women had no control over their
own bodies during slavery given that they were being
auctioned off and bred to maximize profits. Nonetheless,
it was in the interest of plantation owners to propagate
the lie that sisters were sluts inclined to mate
indiscriminately.
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Sex at the Margins
Migration, Labour Markets and the Rescue Industry
By Laura María Agustín
This book explodes several myths: that selling sex is completely different from any other kind of work, that migrants who sell sex are passive victims and that the multitude of people out to save them are without self-interest. Laura Agustín makes a passionate case against these stereotypes, arguing that the label 'trafficked' does not accurately describe migrants' lives and that the 'rescue industry' serves to disempower them. Based on extensive research amongst both migrants who sell sex and social helpers, Sex at the Margins provides a radically different analysis. Frequently, says Agustin, migrants make rational choices to travel and work in the sex industry, and although they are treated like a marginalised group they form part of the dynamic global economy. Both powerful and controversial, this book is essential reading for all those who want to understand the increasingly important relationship between sex markets, migration and the desire for social justice. "Sex at the Margins rips apart distinctions between migrants, service work and sexual labour and reveals the utter complexity of the contemporary sex industry. This book is set to be a trailblazer in the study of sexuality."—Lisa Adkins, University of London |
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