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Black Digital Humanities in the hands of Black Feminist and Black Women's Studies scholars enables historiography and open access pedagogy about Black liberation thinkers in the tradition of the Black Studies Movement.1 Furthermore it is a subversive model of archiving which produces a counter- narrative to traditional and canonical ways of thinking, producing, and storing work that is coming out of Black liberatory movements, praxis, creative social visions, and knowledge production. For our purposes we describe this as the myriad valences of Blackness experienced, encompassed, and reproduced. This paper theorizes the ways in which Black Digital Humanities can be used to preserve historical documents that would otherwise be repressed and erased in the evolving world of online databases, open access and for-profit library packages. It examines these questions by discussing the creation of the Activist Studio West (ASW) and its efforts to preserve the history of The Campaign to Bring Mumia home. We deploy Black Feminist praxis through collaborative interventions into historiography as a key feature of political consciousness raising. The stakes of this article (and archive) call into question the fundamentals of digital humanities and what it means to develop a digital repository to document Black Radical Political movements as Black Feminists. Research team members, historian Jessica Millward, political scientist Tiffany Willoughby-Herard, Black cultural studies scholar LaShonda Carter, visual culture scholar Ella Turenne, and ethnic studies archivist Krystal Tribbett prioritized introducing students to the major scholarship on creating community based archives, the ethical concerns around this particular type of Black Radical archive, and the political ethos involved in initiating an archive around a figure that has been consistently threatened by state sanctioned historical record. As a research methods driven paper we have focused on concept and theory-building toward curriculum development. [ABSTRACT FROM AUTHOR]

Purpose: This paper aims to examine how an alternative accounting system developed by a marginalised group of women enables them to counter oppressive systems built at the intersections of gender, class and race. Design/methodology/approach: The authors draw on diary notes taken over a period of 13 years in France and Senegal in the context of the first author's family interactions with a community of ten Black immigrant women. The paper relies on Black feminist perspectives, namely, Lorde's work on difference and survival to illuminate how this community of women uses the creative power of its "self-defined differences" to build its own accounting system – a tontine – and work towards its emancipation. Findings: The authors find that to fight oppressive marginalising structures, the women develop a tontine, an autonomous, self-managed, women-made banking system providing them with cash and working on the basis of trust. This alternative accounting scheme endeavours to fulfil their "situated needs": to build a home of their own in Senegal. The authors conceptualise the tontine as a "situated accounting" scheme built on the women's own terms, on the basis of sisterhood and opacity. This accounting system enables the women to work towards their "situated emancipation", alleviating the burden of their marginalisation. Research limitations/implications: This paper gives visibility to vulnerable women's agentic capacities through accounting. As no single story captures the nuances and complexities of accounting, further exploration is encouraged. Originality/value: This paper contributes to the counter-accounting literature that engages with vulnerable, "othered" populations, shedding light on the counter-practices of accounting within a community of ten Black precarious women. In so doing, this study problematises these counter-practices as intersectional and built on "survival skills". The paper further outlines the emancipatory potential of alternative systems of accounting. It ends with some reflections on doing research through activist curiosity and the need to rethink academic research and knowledge in opposition to dominant epistemic standards of knowledge creation. [ABSTRACT FROM AUTHOR]

This is an immanent discussion of the paper presented by Professor Jessica Gordon-Nembhard for the 2023 David Gordon Memorial Lecture given at the Allied Social Science Association annual meeting, Union of Radical Political Economy session. The discussion is organized around eight references (excluding Gordon-Nembhard) cited in the paper. These references represent specific theoretical perspectives and practical experiences in the fields of political economy, Black political economy, and Black feminist political economy, as well as psychology and cultural studies. The goal is to place this article and the work of Gordon-Nembhard within a variety of political economy and interdisciplinary traditions, and highlight its importance. JEL Classifications: B40, B55, P51 [ABSTRACT FROM AUTHOR]

While the co-production of knowledge through community-engaged research is intended to be a reciprocally beneficial process, academic institutions have often devalued community expertise by treating community organizations as subjects rather than co-creators of knowledge. Drawing from Black Feminist Epistemology, this ethnographic study examines how one community-based organization, Los Angeles Community Action Network (LA CAN), partners with academic researchers, including their discourse around partnerships and how they challenged power dynamics between community and their university partners. This paper discusses key themes from their partnerships, including centering community members' expertise through their lived experience and forming long-term mutual relationships rooted in abolition and the Black Radical Tradition. Drawing on an analysis of LA CAN's organizing and research processes with academic partners, we discuss how the centering of community expertise and forming relationships with academics aligned on these values can help to challenge the traditional power dynamics in community-university partnerships, resulting in different ways of knowing or what LA CAN referred to as "the real data set.". [ABSTRACT FROM AUTHOR]

This paper explores the mechanisms of white supremacy within digital spaces in relation to the body/embodiment, social justice movements, and the nature and expression of contemporary feminism. New digital political economies work through social media such as Instagram to colonise, disempower and obscure the work of Black feminists in the sphere of fat liberation (re‐framed as 'body positivity'), and in terms of imperatives for self‐care, which have been co‐opted by an emerging online wellness industry. I call to account the pervasiveness of neoliberal logics which are re‐shaping (post)feminism and re‐inscribing white supremacy onto bodies online and offline through 'disciplined whiteness'. This paper explores the mechanisms of white supremacy within digital spaces in relation to the body/embodiment, social justice movements, and the nature and expression of contemporary feminism. New digital political economies work through social media such as Instagram to colonise, disempower, and obscure the work of Black feminists in the sphere of fat liberation (re‐framed as 'body positivity'), and in terms of imperatives for self‐care, which have been co‐opted by an emerging online wellness industry. [ABSTRACT FROM AUTHOR]

As scholars, teachers, and researchers within academe we have, at times, felt the gravity, nuance, and depth of Black feminist theories and epistemologies have resulted in articulations and manifestations so flat they are rendered illegible and almost always universally synonymous. While there are certainly deep and rich connections among and between Black feminist theories, and while their proliferation has been often mutually facilitative, they are worthy of distinction. Our paper explores how the genealogy of Black women's theorizing has survived through its varying conceptualizations through explicating Womanism; Black Feminist Thought; and Endarkened Feminisms. We illustrate the genealogy of Black women's theorizing and suggest moving away from the singular meanings that, ultimately, reduce their public force and utility in higher education research and practice. [ABSTRACT FROM AUTHOR]

Although attempts to reconstruct black masculinity can be traced to Frederick Douglass's extraordinary memoir that subverted white antebellum representations of black subjectivity, it was after an entire decade of black feminist scholarship that the first wave of the black masculinities scholarship emerged towards the end of the twentieth century (Wallace 2002). In the aftermath of Barack Obama's election to presidency (2009-2017), however, the debate on African American manhood gained further momentum. Leonard Pitts, Jr.'s Freeman (2012) published around that time takes up black manhood as a subject of study through a return to the history of slavery via the Neo-Slave Narrative genre. This article critically analyzes Pitts's Freeman through the lens of bell hooks's theorization of "an ethic of love" (2001) and Henry Louis Gates Jr.'s concept of signifyin(g) (1988) to argue that in being denied access to hegemonic masculinity, black men deploy signifyin(g) as a rhetorical strategy to redefine their manhood via an ethic of love. While previous scholarship has focused on history and community in reconceiving black male identity, this paper is unique in its focus on the power of love to reconstruct black masculinity. Critically analyzing black men's struggle with the meaning of freedom in the selected text, the paper argues that black men deploy love's transformative power as a healing strategy that allows them to renegotiate a painful past as well as redefine black masculinity by challenging black male stereotypical representations. As such, the meaning of "freedom" in the novel is inextricably tied with the emotion of love; together, they redefine black masculinity as grounded in an ethic of love. [ABSTRACT FROM AUTHOR]

Black females have always played an important role in literature. Amanda Gorman and Maya Angelou are two of the most pivotal literary figures whose art has contributed to the liberty and independence of black women all over the world. They have employed their literature in order to discuss social problems, and this is the reason why their poetry can be regarded as political poetry. This research intends to analyze the theme of love and the way it is politicized in some poems by Gorman and Angelou. In fact, this study inspects the amalgamation of love and a black feminist politics since the examination of the penetration of love into politics reveals that black feminism's politicization of love exceeds the problems of identity politics, primarily intersectionality. In order to achieve this goal, hooks has been selected as this paper's main theoretician owing to her preoccupation with the intersectionality of race, capitalism, and gender, and what she has labeled as these three features' aptitude to cause and extend women's suppression and class dominion. [ABSTRACT FROM AUTHOR]

This paper offers a brief yet comprehensive comparative analysis of historical and contemporary racial authoritarian violence in the United States and Brazil. Utilizing Black feminist historian and literary scholar Saidiya Hartman's theorization of the "afterlife of slavery" and Michael Dawson's linked fate, I examine how the processes of racialization and the racial logics of subordination have and continue to shape the contours of Black life in the United States and in Brazil. Moreover, in this work, I interrogate the afterlife of George Floyd and the afterlives of Black Brazilian victims and survivors of racial authoritarian violence; the political, transnational, and symbolic impacts of Floyd's death; and Diasporic understandings of linked fate on racial authoritarian violence between Black communities in the United States and in Brazil. [ABSTRACT FROM AUTHOR]

Their turn to the abyssal through engagement with the work of Caribbean and Caribbean-inspired thinkers - notably, Glissant, Benítez-Rojo, Moten and Sharpe - strives to "question the lure of ontology" (Chandler and Pugh, [2]: 1), and it does so by foregrounding how, as Pugh ([12]) has written elsewhere, ontologies are human creations. Chandler and Pugh's paper thus provides us with additional tools to further unsettle the sedimented subject of white, heterosexual, male, Anglo-American geography. Abyssal geographies, as I read them in Chandler and Pugh's work, thus direct our attention to the entwinement of desire and thought, where-ever thinking takes place. [Extracted from the article]

In this paper, I present a personal narrative approach, grounded in Connelly and Clandinin's ontological and epistemological stance that "humans are story-telling organisms"1 to discuss my construction of a uniquely working class Black feminist educator identity. This narrative inquiry is an adapted countermethodological researcher approach that was born out of an interlinkage of my explorations into the histories of Black women educators, hip hop feminisms, and Higginbotham's respectability politics,2 as it is understood in popular cultural terrain, and as the concept contrasts with and complements notions of (dis)respectability. I situate the paper within a critical hip hop feminist framework and access raunch aesthetics' use of the sartorial and performative bad-assedness to understand how I have come to craft a transgressive teacher identity. By embracing a vernacular transgressive archetype of the bad bitch pedagogue, I analyze and complicate my own intersectional identity as a working-class Black woman who navigated an adversarial bourgeoisie traditionalist educational system as a teacher, unwed custodial parent, cultural worker and advocate for Black youth. [ABSTRACT FROM AUTHOR]

Copyright of Münchener Theologische Zeitschrift is the property of EOS - EDITIONS SANKT OTTILIEN and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines the politics of knowledge on Wikipedia through a Black feminist lens, with particular attention to Patricia Hill Collins's concept of Black women as "the outsider within" in intellectual spaces. We present an assignment in which a class of predominantly Black, female undergraduate students were tasked with analyzing and then improving content on Wikipedia. Wikipedia strives to be unbiased through a transparent writing and editing process that draws on reliable, published sources. These protocols regularly help catch and fix hoaxes and content vandalism. Nonetheless, we build on existing scholarship to show that Wikipedia has other kinds of biases that result in racist and sexist knowledge gaps, euphemisms, stereotypes, and misrepresentation. These problems are a result of (1) the personal experiences and opinions of Wikipedia editors, who are predominantly white and male; (2) the requirement for subjects to be deemed "noteworthy" through citing multiple sources that meet Wikipedia's standards of reliability; and (3) gatekeeping practices by the existing editors. As a result, we argue that Wikipedia can not only extend but also exacerbate pro–white male biases present in the source materials that Wikipedia draws on. We note the potential for more diverse editors to improve Wikipedia content, but we also offer cautionary observations on this strategy. Last, we suggest that college instructors can teach students to better understand racialized and gendered knowledge processes through assignments to contribute to Wikipedia that are paired with supportive readings. [ABSTRACT FROM AUTHOR]

Copyright of Revue Académique des Études Sociales et Humaines is the property of Hassif Benbouali University of Chlef and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Following a pattern of racially-motivated social violence enacted during the time of slavery and critiqued by many Black feminist thinkers, this paper argues that numerous U.S. immigration policies today inflict unjust and deeply damaging forms of relational deprivation on immigrant workers and their care communities. One form this relational deprivation takes is that of impinging on the ability to directly provide care to, or otherwise express care for, those whom one loves. When we recognize that caring for those that one loves is both a precious form of freedom and a genuine need, we establish the foundation for understanding how the shackling of this cherished ability can result in egregious injustice and harm. In highlighting this form of relational deprivation and others, the paper thus makes a case for why immigration policies must change. [ABSTRACT FROM AUTHOR]

Aim(s): Educational psychology, whilst a helping profession, was heavily influenced by oppressive and racist ideas during its infancy. Over the last several decades, EPs have been invited to hold a mirror up to the profession with regard to racial justice. The aim of this paper is to offer a critical exploration of epistemic issues within educational psychology, to provide an alternative and potentially impactful way of understanding the current moment of racial 'reckoning' that we find ourselves in. Rationale: Educational psychologists use a range of tools and approaches within research and practice. The emergence of intelligence testing marked the spearheading of oppressive social policy worldwide. Viewing these phenomena epistemologically invites us to explore where we have committed epistemic violence, particularly in the case of black children, how blind spots may emerge again and how to build frameworks that will avoid this. The current paper presents black feminist epistemology as a framework that is inclusive, requires an interrogation of power in knowledge systems and requires practitioners to question and challenge taken for granted knowledge. Implications: A key implication of adopting a black feminist epistemology is that educational psychologists explicitly locate the historical racial and political context of educational psychology praxis to better serve children and families. Conclusions: At the centre of this paper, is the fallacy of objectivity. The paper attempts to unpack the 'neutrality myth' and how this has impacted the tools and perspectives within educational psychology. EPs are invited to explore the basic tenets of a black feminist epistemology, which enables us to ask incisive questions about our identity, our relationship to knowledge and therefore our effectiveness as relevant practitioners in an increasingly complex social world. [ABSTRACT FROM AUTHOR]

Within the US, recent calls for greater work-family justice have not only forced organizations to re-conceptualize work, but to re-define the role of organizations themselves. This shift has been striking during times of socio-political change as demonstrated most recently by organizational responses to the reversal of Roe v. Wade, with many companies pledging funding for birthing people seeking abortions. While this type of support is valuable, the singular focus on abortion rights within the reproductive justice context minimizes the scope of its intersectional legacy. The purpose of this paper is to advocate for the organizational application of a comprehensive framework for reproductive justice (CFRJ) guided by intersectional Black Feminist epistemology. We will show that many US organizations have already engaged in reproductive justice by weaving together a mosaic of three socio-political moments (the pathway to marriage equality, restrictive immigration policies and COVID-19), that garnered organizational support and advocacy. These moments reflect the comprehensive nature of reproductive justice as conceived by the Black Feminists who originated the term. These 'turning points' demonstrate the organization's capacity for leadership during times of crisis. The paper concludes with recommendations that explore potential pathways for moving forward in supporting work-family and reproductive justice within organizations. [ABSTRACT FROM AUTHOR]

Copyright of Kriminologisches Journal is the property of Julius Beltz GmbH & Co. KG Beltz Juventa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

From zine-making to creating independent publishing houses, throughout history, Black women have found routes that enable them to autonomously communicate their perspectives and share their Black feminist creative and campaigning work. The ascent of social media and online content-sharing platforms in recent decades has generated publishing avenues that are often deemed to be more democratic than traditional press and print pathways. The rich history of Black feminist publishing has led to present-day digital forms of 'do it yourself (DIY)' and 'do it together (DIT)' publishing, including the proliferation of first-person online essays and video blogs (vlogs). This paper maps parts of the legacy of Black feminist publishing in Britain and the broader Black press history that it is part of. There is an exploration of opportunities and challenges involved in Black women's contemporary publishing via digital terrains, such as tensions between how independent Black feminist writing and cultural production can gain recognition online, yet, in ways that can result in the harassment of Black feminists and the fuelling of mainstream media activity which lacks a Black feminist position. Considering past and present examples of Black feminist publishing in Britain, this paper examines how and why such approaches have changed. [ABSTRACT FROM AUTHOR]

As a part of the Diaspora Solidarities Lab, TEA (directed by Bruno and Johnson) is concerned with Black Puerto Rican data and those impacted by it. The projects, as discussed later in this paper, deal with and mitigate the limitations of diasporic archives while also riding the tension of the methodology of curating digital data sets and archives. Together, as two Black Puerto Rican women, we engage the practices Black Puerto Ricans, particularly Black femmes and other queer-identified Black Puerto Ricans on the island and in the diaspora, have used to forge a self-conscious, Black and African-descended (Afrodescendiente) community. Black Puerto Ricans have fought against the systematic erasure of Blackness from Puerto Rico's archive, as well as against the erasure of histories of Puerto Rican slavery from mainstream Puerto Rican, US, and even Caribbean popular memory. This paper explores the troubling and troubled water that spills forth when computational humanities meets the edges of empire and when Black diasporic life is centered in data analysis. What does it mean to confront people in data as we continue to lean into it? And where can that confrontation lead us and leave us? This paper is an exercise and calls to reexamine the digital with a Black digital-humanist lens to grapple with individuals and communities who might appear as binary code or, in the archive, as equations, parts, or marks. How can we look beyond the restraints we sometimes put on our data and ourselves and allow ourselves to be called into deeper intimacy with our materials? Black feminists have given us a choreography to build from if we are brave enough to fall into step with them. [ABSTRACT FROM AUTHOR]

In 2019 I designed and taught two iterations of “Plato and Black Feminist Thought”, a special topics version of a course on Plato. It combined a reading of the Republic with texts from the Black feminist tradition with thematic connections to Plato's dialogue. The course seemed to be highly successful both in promoting student engagement generally and as an approach to teaching Platonic philosophy in particular. In this paper I describe the course in detail and offer an account of my experience teaching it, as well as some student perspectives. [ABSTRACT FROM AUTHOR]

Critical discourse methodology and a Black feminist lens were used to examine the discourse of contemporary psychoanalysis, specifically to investigate the relationship between language, love, and power. Findings of the analysis include the following. The discourse encourages engagement with linguistic shortcuts, wherein concepts such as oppression and bigotry are used as conduits to discuss intrapsychic experiences. The discourse frames whiteness as the center of experience and marginalizes Blackness, Indigenousness, and other nonwhite perspectives. The discourse is vague about what constitutes love and what place love should have in clinical work. Ultimately, the discourse of the texts in this analysis suggests there is more work to do, more areas in the discipline to disrupt, and more love to give. [ABSTRACT FROM AUTHOR]

In this paper, I discuss the epistemological injustices that Black women face in academia. I review Patricia Hill Collins's work, "Learning from the Outsider Within: Sociological Significance of Black Feminist Thought," which details the unique knowledge standpoint that Black women possess. I build upon the ideas set forth by Collins and other scholars to understand how the traditional knowledge validation process is tainted with political implications and harms Black women. I then offer recommendations rooted in alternative epistemology principles to combat the injustices inherent in academia. [ABSTRACT FROM AUTHOR]

This paper considers the geographical study of black women's lives through a reflection on Jacqueline Tivers' (1978) "How the other half lives: the geographical study of women." While feminist geographers have drawn on black feminist thought, the limited presence of black women academics within the discipline of Geography contributed to a lack of sensitivity to the distinctiveness of black women's geographies. The paper notes the considerable body of work that has emerged since Tivers' paper, including that which challenges the universalisation of concepts of women, gender, family, and the household, especially in relation to black women's lives globally. It asserts the globality of black women's "lifeways" – especially the interconnections between continental Africa and the African diaspora – and suggests that a more relational approach to the study of black women's lives could inform geographers' understanding of gendered and racial structures of oppression and alternative geographies of resistance and freedom. This paper considers the geographical study of black women's lives through a reflection on Jacqueline Tivers' (Area, 10, 1978, 302) "How the other half lives: the geographical study of women." While feminist geographers have drawn on black feminist thought, the limited presence of black women academics within the discipline of Geography contributed to a lack of sensitivity to the distinctiveness of black women's geographies. The paper notes the considerable body of work that has emerged since Tivers' paper, including that which challenges the universalisation of concepts of women, gender, family, and the household, especially in relation to black women's lives globally. It asserts the globality of black women's "lifeways" – especially the interconnections between continental Africa and the African diaspora – and suggests that a more relational approach to the study of black women's lives could inform geographers' understanding of gendered and racial structures of oppression and alternative geographies of resistance and freedom. [ABSTRACT FROM AUTHOR]

Copyright of Direito e Práxis is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper addresses the difficulty of conducting research about non‐white racialised persons while working within predominantly white academic institutions. Specifically, I examine how to conduct research without representing Black bodies as a fixed, exoticised Other that is oppositional to a disembodied white Self. To do so, I use double consciousness alongside Black feminist work on dialogues as a methodological framework to centre Black Muslim women as knowledge producers. This novel approach moves away from simply describing (and fixing) racialised bodies to a particular performance/experience, and instead explores how performances shift as we negotiate different bodies, objects, and spaces. The paper advances discussions in critical race studies and the ethics of geographical research by illustrating how the situated experiences of the researcher and the participant are embedded in processes of knowledge production: I look to subvert the fixing of racialised bodies as deviations from the normative white background of academia. This paper addresses the difficulty of conducting research about non‐white racialised persons while working within predominantly white academic institutions. [ABSTRACT FROM AUTHOR]

Copyright of Trabalhos em Lingüística Aplicada is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The current political climate has revived mindfulness as a rhetoric to establish relationality between the self and the other at a time when concerns around racialized exclusion have exploded on the political horizon. By focusing on the call for papers for the 2018 WSCA conference, I track how the discipline has largely approached mindfulness as a deracialized (inter)subjective practice. In its place, I offer anger as theorized by Black lesbian feminist Audre Lorde as an articulation of mindfulness that is not only more in line with the original Buddhist conception of the term but also meets the demands of social justice. [ABSTRACT FROM AUTHOR]

The women of the Newtown Florist Club (NFC), a social and environmental justice organization located in Gainesville, Georgia, use storytelling both in their day-to-day lives and through their political activism to contest the environmental and social injustices they experience. In this paper, I draw on Black geographies and Black feminist storytelling to demonstrate how critical environmental justice scholars can use stories to interrogate systemic environmental injustices. I integrate this theoretical framework with the stories told by NFC members to contend that stories have both theoretical and methodological saliency. Stories facilitate an integration of the structural with lived experiences by highlighting (1) the contradictions activist navigate, (2) the ways activists draw support and motivation from connections to people and place, and (3) the ways activists use the past to connect the personal and political to imagine and prefigure new futures. In conclusion, I reflect on listening to activists’ stories as one way for researchers to operationalize critical environmental justice. [ABSTRACT FROM AUTHOR]

This study offers the results of a Black feminist project in humanization designed to understand administrators' role in interrupting the over-disciplining of Black girls in urban public schools. Carried out with 5 Black girls on probation and 5 Black urban school leaders, the findings suggest that the approaches the administrators used to uplift social justice were not as useful to Black girls' educational experiences as they were assumed to be. In discussion, the paper attributes the disconnection between intent and reception to the competing demands administrators are subject to in a racialized neoliberal educational context. [ABSTRACT FROM AUTHOR]

While small, midwestern towns across the United States have become the center of the battle against Critical Race Theory and identity politics in education over the past several years, one small town in Michigan became the launching pad for a grassroots gender-consciousness program grounded firmly in the experiences of young Black women. The Gender Consciousness Project (GCP) has flourished into a program co-facilitated by previous participants across several schools in the metro Detroit area, all while national- and state-level discourse became increasingly hostile towards any material or theoretical support of Black women's lives. In this paper, we—the three pilot participants of GCP and one co-facilitator—return to the recordings of the first iteration of GCP to examine how exactly a small-town consciousness-raising project took root amidst these circumstances. We explore how the project cultivated, and how its primary facilitator and founder conceptualized, a Black feminist consciousness-raising methodology which centered the agency and capacity for consciousness of young Black women, or Black girls, specifically. Through this analysis, we offer that one such Black feminist consciousness-raising methodology is to spark small revolutions through the everyday possibilities for resistance and refusal of cooptation. [ABSTRACT FROM AUTHOR]

In this paper, I weave together insights from Black and postcolonial feminist theory and Black geographies to think through the theoretical and political provocations offered by the concept of the Black Mediterranean. First, I discuss the notion of the Black Mediterranean, and how it both draws upon and extends Paul Gilroy's Black Atlantic. Then, I turn to consider how the Black Mediterranean complicates universalizing narratives that read Blackness solely through the geographies of racial slavery and the plantation. From there, I reflect on the fraught but necessary work of translating Blackness across distinct yet interconnected global geographies and histories of racial formation. Finally, I conclude with lessons the Black Mediterranean offers for abolitionist, antiracist, anticolonial, and no-border struggles unfolding across the world in this political moment. The experiences of Black Italians (who are racialized subjects, former colonial subjects, and have direct connections to migration and border regimes) demonstrate the importance of developing more capacious political formations that are not oriented on descent-based, identitarian claims but rather on shared political visions, intertwined histories of struggle and resistance, and nonlinear diasporic entanglements that disrupt state systems of categorization. [ABSTRACT FROM AUTHOR]

The late Black feminist scholar, bell hooks, suggested that the margin can be a place of radical possibility, where marginalized people nourish their capacity for collective resistance. On the margin, it is possible to generate a counter-language. In this paper, we chronicle, describe and reflect upon how bell hooks' ideas inspired the creation of a national 2-day conference titled, 'Listening to the Margins'. This conference was focused on understanding the intersectional experiences of childhood disability and race with a view to better supporting racialized disabled children, youth, and their families. This conference was needed because intersectional experiences of childhood disability and race have been silenced in childhood disability studies, critical race studies, and various other resistance-oriented systems of thought. Racialized children with disabilities and their families are often unsupported as they navigate Euro-centric healthcare systems. Reflecting on lessons learned from our conference, we suggest several strategies for advancing meaningful research programs with racialized disabled children. Strategies include centering the art of listening, amplifying the margin, engaging the arts to promote empathy, embracing psychosocial support in work on ableism and racism, developing clinical tools and practices that are grounded in lived patient experiences, and advancing decolonizing research that recognizes the role research has historically played in perpetuating colonial violence. In totality, this article unpacks how sitting on the margins, as bell hooks suggested, has allowed us to occupy a place of discomfort and creativity necessary to disrupt dominant discourses. In so doing, we have made space for the hidden narratives of racialized disabled children and their families. [ABSTRACT FROM AUTHOR]

Copyright of Espaço Jurídico: Journal of Law is the property of Espaco Juridico: Journal of Law and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Digitality is deeply implicated in sociospatial processes of exclusion, adverse incorporation, impoverishment and enrichment. Theorizing digital practices of life and thriving is politically and epistemologically urgent, and more robustly intersectional theory in digital geographies scholarship offers crucial pathways. I argue for theorizing digital geographies at the intersection of feminist relationality and Black, queer and feminist code studies. I demonstrate these theoretical horizons through an analysis of 'glitch politics' that refuse normative digital-social-spatial relations of technocapitalist urban life, and catalyze sociospatial relations of thriving otherwise, drawing examples from digital practices of street newspapers sold by unsheltered people in cities worldwide. [ABSTRACT FROM AUTHOR]

Copyright of Direito e Práxis is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Biocultural studies have illuminated the roles of slavery, racism, and economic marginalization on the health outcomes of African diasporic populations. This paper highlights Black women as historical agents who, after slavery, exerted greater autonomy over their reproductive roles in childbirth and childcare. The paper's objectives and interpretations are situated within Black feminists' discourses on Black motherhood as both a site of subjugation and of empowerment. Raced and gendered oppression meant that Black women's reproductive and productive demands were burdensome. Yet, Black women's lower fertility rates over time indicate that many of them chose to bear fewer children following slavery, a decision that is partially implicated in their increased longevity. Further, there is bioarchaeological and historical evidence illustrating how Black mothering practices, including women's social networks, benefited children's well-being. Comparative data for the occurrence of linear enamel hypoplasias among enslaved and free Black populations suggest that post-emancipation women prolonged nursing, which helped children to survive chronic stress. [ABSTRACT FROM AUTHOR]

Psychology's disciplinary interests and methodological norms lead psychologists to look for intersectionality at the level of individuals and variables, with an attendant focus on identities rather than social structures of inequality. Accordingly, many social science approaches reframe intersectionality as a tool to understand complexity, rather than oppression and liberation. At the same time, social science scholars deploying intersectionality frameworks have moved the focus of the analytic framework away from the particular subject position and social location of Black women and the vulnerabilities they face. In these ways, even at a moment when intersectionality is exceedingly visible in social science, including psychology, women of color are not visible in that success. These trends represent not only an injustice but also a threat to the radical potential of intersectionality to transform scholarship and practice. This article aims to recenter women of color in this special issue by discussing what the collected papers can tell us about the lives of women of color, their status as creators of knowledge, and useful approaches for deploying intersectionality frameworks within psychology. [ABSTRACT FROM AUTHOR]

Purpose: This paper aims to explore how and why ideas regarding "intersectional" approaches to feminism and Black activism are drawn on in marketing content related to the concept of being "woke" (invested in addressing social injustices). It considers which subject positions are represented as part of this and what they reveal about contemporary issues concerning advertising, gender, race and activism. Design/methodology/approach: This study involves an interpretive and critical discursive analysis of so-called feminist advertising ("femvertising") and marketing examples that make use of Black social justice activist ideas. Findings: Findings illuminate how marketing simultaneously enables the visibility and erasure of "intersectional", feminist and Black social justice activist issues, with the use of key racialised and gendered subject positions: White Saviour, Black Excellence, Strong Black Woman (and Mother) and "Woke" Change Agent. Research limitations/implications: This research signals how brands (mis)use issues concerning commercialised notions of feminism, equality and Black social justice activism as part of marketing that flattens and reframes liberationist politics while upholding the neoliberal idea that achievement and social change requires individual ambition and consumption rather than structural shifts and resistance. Practical implications: This work can aid the development of advertising standards regulatory approaches which account for nuances of stereotypical representations and marketing's connection to intersecting issues regarding racism and sexism. Originality/value: This research outlines a conceptualisation of the branding of "woke" bravery, which expands our understanding of the interdependency of issues related to race, gender, feminism, activism and marketing. It highlights marketing responses to recent socio-political times, which are influenced by public discourse concerning movements, including Black Lives Matter and Me Too. [ABSTRACT FROM AUTHOR]

Copyright of Dialogia is the property of Editorial Revista Dialogia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This photovoice study engages a Black feminist thought lens to identify the sites of oppression that posed barriers to the well-being of 22 graduate Students of Color (GSOC) enrolled at Clemson University and their subsequent mechanisms of resistance. Findings point to individual, cultural, and institutional forms of domination and students' resistance tied to community networks, healing, and activism as campus leaders. This paper ends with implications for practice for campus agents who serve GSOC. [ABSTRACT FROM AUTHOR]

This article examines the work of black feminist performance artist and scholar Gabrielle Civil as a mode of transhistorical historiography. By working from Civil's artistic aim to open up space and her commitment to breaking the frames of identity, history, and art, the paper explores how textual and temporal slippages cultivate an embodied polyphonic practice responding to individual and collective histories and senses of belonging. With specific regard for transnational and diasporic identities and experiences, Civil's work addresses three different relationships between oneself and others: familial, (re)imagined familial, and ancestral bloodlines. The resulting dynamic enacts a "collaborative timeslip" as a means with which to address racist and patriarchal histographies and transgenerational trauma and memories. This approach allows for layering asynchronistic local and global perspectives to elicit calls for and demonstrations of protest and joy. Drawing from interdisciplinary, performance, and African diaspora scholars such as Avery F. Gordon, Long Le-Khac, Kara Keeling, Tina M. Campt, Nadège T. Clitandre, and Jack Isaac Pryor, the article primarily examines Civil's Fugue (Da Montréal) (2014) performance and debut full-length collection Swallow the Fish (2017). Extending beyond medium and genre, the collaborative timeslip perpetually enacts an oscillation of Civil's experiments: truth telling, creating, inviting someone in, documenting, and repeating. [ABSTRACT FROM AUTHOR]

Copyright of Organon (01026267) is the property of Revista Organon and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper applies the concept "blind spots" to describe partial approaches to "race" and gender equality agendas in sport organizations in the UK, drawing on semi-structured, in-depth interviews with Equality and Coach Development Leaders. Using the specific context of sport coaching, our qualitative approach is underpinned by critical race theory and the work of black feminism and intersectionality scholarship. Three key themes are identified: The marginality of "race" in the equalities agenda; Patterns of (in)visibility; and Whitening Equality. We argue that there is an urgent need for "race" conscious intersectional critiques of sport coaching. This is to examine the multiplicity and complexities of inclusion and exclusion for coaches and the different levels at which social divisions are constructed and interconnected. The paper provides a theoretical contribution to develop "race" equality research and outlines implications for policy-makers and practitioners to help challenge notions of meritocracy. [ABSTRACT FROM AUTHOR]

In the summer of 2018, Beyoncé and Jay-Z released the video for their song "APESHIT," filmed almost entirely in the galleries of the Museé du Louvre in Paris, France. In this paper, the authors analyze the "APESHIT" music video through the lenses of Black Feminist Thought and post-critical museology and offer implications for the art museum education field, then posit "APESHIT" as a form of autobiographical performative museum pedagogy, as a critical "mining" of the dominant curatorial narratives inscribed in the galleries, and as an intervention intent on countering the erasure of Black women's bodies in art museums. The authors identify three distinct ways in which Beyoncé and a troupe of professional mostly Black female dancers perform the museum to disrupt long standing, colonialist notions of power. We conclude by suggesting that "APESHIT" is a corrective to the "e-racesure" of Black women's bodies in art museums. [ABSTRACT FROM AUTHOR]

Growing research documents how systemic anti-Black racism leads to negative physical and mental health outcomes for Black populations, including Black mothers. There is also increasing attention to the concept of resilience as a way of theorizing how Black persons draw on strategies and resources to avoid, overcome or recover from these experiences. This paper, guided by a decolonial framework, intersectional theories and Black feminist epistemologies, reports on key findings from a qualitative, community-based study of young Black motherhood, which included in-depth interviews and focus groups with 13 Black Caribbean-Canadian mothers in the Greater Toronto Area. We demonstrate how barriers caused by anti-Black racism, gender inequalities, xenophobia, and classism operate in the lives of young Black mothers, and we reconfigure resilience from a Eurocentric, individualized concept towards a feminist intersectional one. Findings challenge the conceptualization of 'normal', universal, and time-bound development privileged in resilience research; demonstrate that the adversities young Black Caribbean-Canadian mothers encounter in trying to care and provide for their families are rooted in the cumulative intersectional impacts of racialized, gendered, xenophobic, and classed experiences, contexts, and policies across the life course; and highlight the critical importance of working with decolonizing research processes, intersectionality theories, and Black feminist epistemologies. [ABSTRACT FROM AUTHOR]

In the United States, feminists within mainstream rape crisis advocacy have been working to address rape by advocating to end the DNA backlog and therefore, the expansion of DNA databases, locally and nationally. Despite criticisms from radical abolition feminists for practicing carceral feminism that incarcerates more Black and Brown people, rape crisis advocates have been continuing their entanglements with criminal justice, fully recognizing the contradictory ends of such investments. In this paper, I explore their continued carceral investments, through underlying logics and justifications based in science and law and the impacts of doing so, as it relates to the problem of racialized policing. Relying on Black feminist epistemologies and interdisciplinary methodologies, my analysis draws upon archived documents, reports, legislations, and ethnographically driven interviews and observations with and amongst state and non-state actors, who are stakeholders in DNA biosurveillance. I argue that carceral feminists continue their carceral investments through two justifications—materiality and recidivism—that results in intensification of policing in communities of color by expanding genome based racialized biosurveillance. The implications of their justifications further harm survivors of violence, and produce a multifaceted recidivism, that is unbounded spacio-temporally, deepening and furthering state reach within communities of color in perpetuity. [ABSTRACT FROM AUTHOR]

This paper traces the recent trend in interdisciplinary Science and Technology Studies (STS), especially those of the Black feminist tradition, to make an argument for how its critical scholarship on data, science and knowledge production can be interpreted as manifesto-istic texts advocating for anti-essentialist solidarities. Dorothy E. Roberts' work demonstrates how debunking essentialist categories backed by the foundationalist veneer of science must be situated at the heart of anti-racist and anti-ablest politics of co-liberation. Ruha Benjamin's work, meanwhile, not only analyses the technologies/knowledge production practices designed to maintain the status quo, but projects a new vision of 'retooling' science as a means of reimagining justice in the rapidly shifting technological climate of the twenty-first century. Sylvia Wynter and Katherine McKittrick discuss human subjects often trapped in between orthodox discourses, who must then strive to reimagine/redefine their collective future through intersubjective creativity. What remains, in the end, are embodied narratives that escape reductionist logic through their welcoming of new perspectives, experiences and innovations—all of which are constantly being renewed through the arrival of new generations and diasporic traversements of ideas. [ABSTRACT FROM AUTHOR]

This paper aims to explore the way intersectional narrative practice offers rich descriptions of preferred storylines for queer Muslims in response to racism, sexism, heterosexual dominance and Islamophobia. Drawing on two original narrative practice examples with my queer Muslim clients, it outlines how intersectional narrative practice responds to the unique challenges Muslims face in navigating multiple systemic barriers (Crenshaw [1989]. Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine Feminist Theory and Antiracist Politics. University of Chicago Legal Forum. Available from .). In praxis I have intentionally incorporated different perspectives of cultural humility, feminism, unique- nuanced outcomes, the failure map, the queer art of failure, and collective narrative practices to reveal the nuances of care required in working with people and communities responding to systemic hardships. The outcomes of the practice examples demonstrate that Narrative Therapy and Community Work (NTCW) provides a framework for social justice and inclusive practices. The stories we tell and are told exist in a context that is shaped by broader sociopolitical discourses, and exploring shame and strength, failure and faith, loss and love through an intersectional narrative practice allows queer Muslims to grow and heal, grounded in their faith and family. [ABSTRACT FROM AUTHOR]

Scholarship and advocacy on mobility justice needs to attend carefully to how presumptions about mobile embodiment are reproduced. This paper critically assesses some of the presumptions about the mobile subject within cycling interventions that focus on behaviour and infrastructural change. Bringing material and Black feminist theory together with ethnographic fieldwork on urban cycling in Los Angeles in 2014–2015, I suggest mobile subjectivity can be understood through the process of enfleshment, rather than centring on individualised cycling embodiment. Imagined through the cycling lungs, enfleshment allows for a mobile subjectivity that is inherently exposed in highly uneven ways; configured through matter and meaning; and a materialisation of relations of power distributed across space and time. Thinking with enfleshment contributes to cycling advocacy, mobility justice and geographical theory on the body by shifting how mobile subjects are understood and how difference, justice and the politics of the street are imagined and practised. [ABSTRACT FROM AUTHOR]