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Many scholars have drawn on youth voice as a way of learning about educational inequity from the perspective of those closest to it. Yet, methodological engagements with youth voice tend to elide considerations of how coloniality and raciality operate in the very interpretive strategies leveraged to represent youth voice in academic knowledge produced about inequity. Following anticolonial black feminist critique and method-making, the inquirer turns to a radical reading practice for engaging youth feedback at a summer achievement program dedicated to promoting racial and educational justice and reversing summer learning loss. Key to this radical reading practice are methodological and analytical moves that: (a) pivot from earlier interpretations of youth feedback; (b) trace raciality in educational text to demonstrate how the text relies on modern signifying strategies that hide Man, his descriptive statements for existence, and the attendant power structures that facilitate global capital; and (c) consider how youth feedback illustrates coloniality and raciality at work within the out-of-school program. In all, the paper demonstrates how a black inquiry approach complicates educational equity's federally mandated, state-monitored, and locally enacted pursuit at an out-of-school program to collectively consider alternatives to our current ethical-political education demands, and how we might engage the task of posing those alternatives. [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]

Posthumously published in 2002 and providentially so according to Henry Louis Gates Jr.'s account, Hannah Crafts' The Bondwoman's Narrative, written circa 1855, seems to possess more than one life. It simply refused to die in obscurity or, as Marcia Ann Gillespie has opined, to be "shrouded in silence." Does the narrative simply converge with other slave narratives of the 19th century as it depicts Hannah's flight from slavery to freedom, or can Crafts' novel be situated at the very beginnings of Black feminism? Further interrogation of the narrative discloses that Crafts weaves themes of growth and embraces symbols such as houses, sleep, and journeys in the typical 19th-century manner of mainstream writers like Samuel Richardson, Daniel Defoe, and Charles Dickens in England and Edgar Allan Poe, Nathaniel Hawthorne, Herman Melville, and Walt Whitman in America to situate her work within the American literary renaissance. [ABSTRACT FROM AUTHOR]

Anna Julia Cooper provides an important, though often overlooked, Africana intellectual history and philosophy in the field of Africana Studies generally and Black women's history particularly. Many of the studies on Anna Julia Cooper's life and philosophy have been done outside of the discipline of Africology, and as a result, her work has primarily been placed in the feminist and literary studies field. While it can be stated that her speeches and writings have greatly contributed to the growth of these philosophies, Cooper's most fundamental and least recognized intellectual contribution is to the establishment and advancement of the Afrocentric discourse. There is an urgent need to recover and reclaim Anna Julia Cooper, her foremothers, and contemporaries who have not been thoroughly discussed within Africana studies as agents of cultural change in their communities and at large. In this article, Cooper's intellectual thought is situated at the center and examined for its significance to the discourse and development of Africana studies. [ABSTRACT FROM AUTHOR]

Employing content analysis of 44 songs taken from the Billboard charts between 1992 and 2000, the authors find that all female rap artists in the sample included the cornerstones of rap in their songs: braggadocio, consumption of alcohol and drugs, and "dissin" of female and male rap competitors. More important, the majority of the artists had themes of female agency and empowerment present in their music. However, the artists also had songs that were antithetical to Patricia Hill Collins' Black feminism. Indeed, a majority of the songs examined had women who self-objectified, self-exploited, and used derogatory lyrics when referring to other women. The author finds that these contradictory messages, sometimes by the same artists, nullify the empowering messages that are conveyed and only reproduce and uphold male hegemonic notions of femininity. [ABSTRACT FROM AUTHOR]

This exploratory study used a critical hermeneutic, which combined Black feminist epistemology and Gadamerian hermeneutics, to understand the experiences of Black middle-class women who relocated to the Pacific Northwest, a predominately White community. Fourteen Black women were interviewed about their experiences living in the Pacific Northwest; specifically, their coping strategies were examined. Although many themes emerged, the interpretive layer of analysis required of a critical hermeneutic methodology offered an understanding of the simultaneous influence of both racism and sexism on their experiences. Findings revealed that the women felt socially and culturally isolated and the need for support networks and positive racial socialization messages was significant. Findings also reinforced the effect of class and the danger of homogenizing Black women's experiences. Participants' recommendations for recruitment and retention are included. [ABSTRACT FROM AUTHOR]