Dissimilar to the Harlem Renaissace, the Chicago movement did not have an influx of wealthy patrons. Instead, Black working-class individuals found support and community with each other, mixing visuals and sounds from the Southern migrants in with the culture of the Chicago residents. Notable artists include Charles White, Margaret Burroughs, Archibald Motley Jr., and Elizabeth Catlett. 

The Art Society of Trinidad and Tobago, previously known as the Trinidad Art Society, is the oldest established art organization in the Caribbean. The NGO was founded in 1943  by painter Amy Leong Pang and watercolorist Sybil Atteck and born out of the idea that instead of being accessible to a privileged few, art should be available to all. Their work was pivotal in transforming the culture of Black art consumption in Trinidad and even garnered the involvement of artists from neighboring countries.

Because of  The Art Society of Trinidad and Tobago, art was included in the country’s school curriculum, and art scholarships were made widely available. Today the Society seeks to nurture artists of all ages and stages in their process, emphasizing promoting and educating emerging artists.

The Working People's Art Class (WPAC), founded by artist Edward Rupert Burrowes in 1945, was the first established art institution in the colony of British Guiana, now the country of Guyana. Edward Burrowes was the only teacher and gave classes on traditional Western artistic methods in any available time to anyone who chose to attend.

The WPAC was an institution where common working people could develop their artistic skills and increase their awareness of the country and its peoples. As well as teaching the people art history and appreciation, the WPAC contributed to developing a national consciousness. The WPAC continued until 1956.

Négritude was an anti-colonial cultural and political movement that sought to assert pride in African cultural values as a response to European colonial thinking. “Négritude" was coined by Francophone Caribbean poet Aime Césaire in 1930s Paris. Césaire founded and led the movement alongside French Guianese poet Léon Damas and the future Senegalese President Léopold Sédar Senghor.  The movement sought to reclaim the value of Blackness and African culture.

Négritude served as not only a theoretic framework but also an aesthetic concept. The artists of the movement leaned heavily on Surrealism which made way for the creation of Afro-Surrealism, a concept that influenced many of the visual artists associated with Negritude like Afro-Cuban artist Wifredo Lam.

The Négritude Movement also birthed the 1966 World Festival of Negro Arts. This festival provided an unprecedented opportunity for black artists, musicians, writers, poets, and performers to participate in a global examination of African culture. This event allowed the space for tribal art in Africa to be perceived globally as art and led to the beginning of the international art movement.

Third Cinema is a political project and aesthetic that has guided filmmakers in Asia, Africa, and Latin America. It is an anti-imperialist, anti-capitalist, and anti-Hollywood protest using film as its medium. Originating in South America, Third Cinema quickly became popular with African filmmakers who additionally found strong affinities with the struggle for cultural, political, and social liberation.

Ethiopian scholar Teshome Gabriel was considered an expert on film and cinema from Africa and the developing world. He was additionally considered "one of the first scholars to theorize in a critical fashion about Third World cinema”, with some of his notable books including  “Third Cinema in the Third World: The Aesthetic of Liberation.” Gabriel outlined a three-phase path along which films have developed in Africa, Asia, and South America:

1. Assimilationist films such as those of Bollywood
2. Films with local control of production, that discuss local history and culture but romanticize the past
3. Films where production is not in the hands of local elites, but the hands of people where film is an ideological tool for socio-political and cultural transformation.

Third Cinema films question structures of power, particularly that of colonialism and colonial legacies. Their political and social critiques aim to challenge their viewers and increase social consciousness about issues of nationhood, power, identity, and global oppression. By presenting lived experiences and not imagined experiences, Third Cinema reveals the hidden struggles of women, indigenouse groups, impoverished communities, and minorities to demonstrate the present legacies of colonial pasts. Third Cinema encourages the reimagination of being and urges its audience to conceive new possibilities and models.