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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]

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]

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]

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]

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]

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]

Critical food scholarship and BIPOC‐led food activism are demanding government responsibility for developing equitable food systems, while contending with the failure of government to affirm Black and Brown lives. Heeding Black feminist calls for complex geographies, I trace the racial entanglements of food apartheid in daily life in Dubuque, Iowa, USA as they intersect with Growing Together, a community donation gardening program developed through federal nutrition education and state Cooperative Extension programs. Analysing interview data, I examine Growing Together's lack of accountability for food apartheid in Dubuque, and I focus on radical strategies to disrupt racialised, taken for granted notions of city neighbourhoods as "with" and "without" food, knowledge, skills, or community character. Complex geographies reveal paths to reconfigure Growing Together around mutual interdependency and support of Black‐ and Brown‐led collective struggles against a racist state, paths that ultimately demand the deep governmental transformations called for within racial justice movements. [ABSTRACT FROM AUTHOR]

Through this commentary, I hope to trouble the way Black feminists are called on to repeatedly remind predominantly white audiences that white women cannot inherently define the lives of all women. [ABSTRACT FROM AUTHOR]

This paper discusses perspectives in Africana feminist thought. While, not an exhaustive review of the entire diaspora, three regions are discussed: Africa, North America, and the Caribbean. Despite great cultural diversity between and within these geographies, there are, too, great commonalities in Africana women's lived experience under colonialism and slavery. It is these shared experiences that helped shaped and develop this distinct brand of feminism, which is universally concerned with the ways women manage and challenge multiple oppressions. Additionally, the feminism that emerged out these experiences is fundamentally commissioned with the task of breaking down and deconstructing racist and sexist ideologies that devalue their humanity. This brand of feminism is, likewise, charged with the duty of transforming societies through both intellectual and pragmatic approaches. Across Africa and her diaspora, Africana women share a rich and powerful history of resistance, despite attempts to silence and make them invisible. [ABSTRACT FROM AUTHOR]

Citational practices reflect values and valuation in academia. Far from being merely consciously or unconsciously political, they reflect academic "upbringing" in complex ways, and, although one may be unhappy at how they were raised, it still may not be clear how to live better. In this article, I highlight aspects of my upbringing in anthropology, noting how I was instructed in citational practice by senior anthropologists from biological and social anthropology. In exploring my journey from naivete to an understanding of citational politics, I describe two figures, the giant and the mule. These figures illustrate the impacts of the practices I was taught. One comes to us from the history of great white men of Europe, the other from Black feminist anthropological fiction of the United States. [ABSTRACT FROM AUTHOR]

This article offers an overview of the Knowledge Exchange Research Group (KERG) West African Elibrary Collaborative (WAELC) study of West African scholars' systemic restricted access to digitized scholarly databases. WAELC, an ongoing qualitative and quantitative study, explores limited accessibility to current open‐access digital repositories and platforms at some African universities. A practical output of the study is to inform the development of a sustainable institutional repository and support the development of an open‐access multimodal digital platform that will feature scholarly and creative works of global Black people. The WAELC data addresses gaps in previous research on library access and usage at African universities and critically responds to the general African Digital Divide literature. A central focus of this article is to discuss the sociocultural and historical practices and processes that shape current digital access to electronic scholarship in Africa. Foregrounded in a Black feminist autoethnographic approach, the author's research process and researcher positionality were central to developing the WAELC research project. A significant finding of this research is that the systemic inequities framing global knowledge access and production in Global South institutions are reproduced in infrastructures weakened from colonial, neocolonial, and neoliberal social, political, and economic systems. [ABSTRACT FROM AUTHOR]

This article focuses on the particular moment of the 1945 United Nations charter meeting as a catalyst for a shift in Mary McLeod Bethune's feminist thought. The meeting, where Bethune served as the only African American female delegate, signalled a change in Bethune's thinking about equality for black women, so she used the founding of the United Nations as a platform to promote black women's alliances with other women of colour. Her idea was to reframe black women as citizens of the world, thus putting them in a numerical and ideological majority rather than keeping them in a minority position. Bethune has often been viewed as a reformer of race and gender issues in the early twentieth century, but a focus on her activism has hidden the intellectual contributions that she made to a form of black feminism that emerged out of her work with other clubwomen and through the United Nations in the 1920s through the 1950s. Specifically, this article argues that Bethune's intellectual work created a framework for African American women's feminism that emphasised anti‐colonialism and their global alliance with other women of colour throughout the world. [ABSTRACT FROM AUTHOR]

Oklahoma's history books make little mention of the sociocultural significance and impact of all‐Black towns within the state. There is scant information in Oklahoma's historical and archaeological records that discuss the roles of women in all‐Black communities. The town of Dorason was an all‐Black town settlement in Western Oklahoma. It was nestled between two all‐Black towns within an American Indian tribal district. Miles away, the bustling railroad town of Elwat would later become home to many descendants from the all‐Black towns we discuss in this chapter. Very little remains in these mostly forgotten spaces and places. Through a process of ethnohistorical investigation and several trips to field sites, our research places descendant community narratives within Black Feminist archaeological scholarship. Our purpose in privileging narratives is two‐fold: 1) to fill in the gaps between the archaeology of storytelling and space and place literature; and 2) to illustrate the ways in which storytelling situated within archaeological frameworks is empowering. The inclusion of these narratives creates an understanding of empowerment through all‐Black town space and placemaking. We argue that intimate space, storytelling within spaces, and strong social networks are and were critical elements of self‐empowerment and emancipatory practices in contentious spaces. [ABSTRACT FROM AUTHOR]

How to study inequality in innovation? Often, the focus has been gender gaps in patenting. Yet much is missing from our understanding of gendered inequality in innovation with this focus. This review discusses how gender and innovation are intertwined in durable academic inequalities and have implications for who is served by innovation. It summarizes research on gender and race gaps in academic entrepreneurship (including patenting), reasons for those longstanding inequities, and concludes with discussing why innovation gaps matter, including the need to think critically about academic commercialization. And while literature exists on gender gaps in academic entrepreneurship and race gaps in patenting, intersectional analyses of innovation are missing. Black feminist theorists have taught us that gender and race are overlapping and inseparable systems of oppression. We cannot accurately understand inequality in innovation without intersectionality, so this is a serious gap in current research. Intersectional research on gender and innovation is needed across epistemic approaches and methods. From understanding discrimination in academic entrepreneurship to bringing together critical analyses of racial capitalism and academic capitalism, there is much work to do. [ABSTRACT FROM AUTHOR]

Dominant and insurgent socio‐climatic imaginaries struggle for influence over how the future is envisioned. Africanfuturist imaginaries have huge potential to unsettle racialised and gendered climate narratives. In this article I use Nnedi Okorafor's novel Who Fears Death in order to challenge mainstream climate imaginaries and to imagine new forms of being and becoming in the context of climate change. Drawing on Achille Mbembe's concepts of biopolitics and necropolitics, as well as black feminist traditions of imagining new genres of the human, I argue that Okorafor's "wild necropolitics" illuminates how the forces of "wild nature" have become central features of the deployment of the means of destroying life, especially in the context of climate change. By examining the motifs of change, violence, wilderness and narration, I argue that reading and writing different stories about alternative climate futures is essential to the process of finding new ways of being and becoming human. [ABSTRACT FROM AUTHOR]

Alice Walker claims that the "advantageous heritage" of Black southern life is replete with intellectual meat for thinking and writing. How might the insights found in this "advantageous heritage" enrich our discussions of Black feminism in philosophy? Taking stock of this "advantageous heritage" is no mean feat in the discipline of philosophy as it sits at the intersection of two subfields that are already marginalized: Black feminist philosophy and southern philosophy. To help situate southern Black feminist philosophy, I draw upon Kristie Dotson's model of "inheritance maps," or an "attempt to take stock of what one has been given in a particular project and what one inherits as work yet to do." Focusing primarily on the theme of refusal, I develop an "inheritance map" that lays out aspects of southern Black feminism that I have inherited from Angela Davis's Blues Legacies and Black Feminism. [ABSTRACT FROM AUTHOR]

This is a qualitative case study about the literacy practices of a Black family living in an urban context in Cali, Colombia. I analyzed the interaction between a Black family and social institutions, as mediated by literacies that assemble racial processes and family configurations. I collected data about the family in the settings in which the seven family members participated. Drawing from Black feminist/critical theories, I analyzed how this Black family's configuration and functioning link to a particular view of literacies, how those literacies are interwoven in practice with racial processes, and how such a weave is knitted through interaction with social institutions. The findings suggest that this Black family assembles family and race with literacy formations that are collective, multimodal, organic, aesthetically based, emotional, embodied, and performed. These assemblages have no structural space because they are out of the system of what Man has typically defined as official literacy, ideal race, and expected family functioning. Nevertheless, the family creates a wide assemblage repertoire for collaborative ways of living aimed at validating Black humanhood. These racializing literacy assemblages are, then, liberatory formations that reaffirm Black people's pasts, presents, futures, and hopes. [ABSTRACT FROM AUTHOR]

This article reviews the literature on the reproductive justice social movement and provides an overview of its main theorical and empirical foundations and contributions. It begins by tracing the emergence of reproductive justice, grounding it in longstanding histories of resistance and Black feminist theorizing. It highlights intersectionality as a social movement strategy and tactic embraced by reproductive justice activists, and highlights reproductive justice organizing and scholarship that contributes to our theoretical understandings of the racial politics of reproduction and abolition. In so doing, this piece makes two interrelated contributions. First, it argues reproductive justice generates material and theoretical contributions beyond the scope of what is possible for reproductive health and rights frameworks. Second, it demonstrates that bringing reproductive justice into the focus of sociological inquiry is important for advancing social science scholarship. [ABSTRACT FROM AUTHOR]

In this Afterword, I reflect on the themes of race and coloniality in political ecology highlighted by this Symposium. I draw upon and place in conversation scholarly work on Latin America to demonstrate how, notwithstanding disparate social‐historical contexts, Indigenous and Black communities encounter strikingly similar struggles for land and territorial control across the Americas. I build my comments from a fusion of postcolonial, decolonial and black feminist thinking to bolster the importance of intimate and inseparable entanglements between people's lands and their bodies within political ecological analyses. In the following, I shape this commentary into three co‐constitutive discussions: first, that political ecologies of race are hemispheric; second, that race and coloniality condition the lives of Indigenous and Black peoples relationally in the Americas; and third, that these multiple and mutually constituted ideologies, namely intersectional forms of power, shaping land and land control are profoundly material and embodied. [ABSTRACT FROM AUTHOR]

Kimberlé Crenshaw coined the term "intersectionality" in 1989 as a critique of feminist and critical race scholarship's neglect of--respectively--race and gender. Since then, the concept has been interpreted and reinterpreted to appeal to new disciplinary, geographical, and sociocultural audiences, generating heated debates over its appropriation and continued political significance. Drawing on all 3,807 publications in Scopus that contain the word "intersectionality" in the title, abstract, or keywords, we map the spread of intersectionality in academia through its citations. Network analysis reveals the contours of its diffusion among the 6,098 scholars in our data set, while automated text analysis, manual coding, and the close reading of publications reveal how the application and interpretation of intersectional thinking has evolved over time and space. We find that the diffusion network exhibits communities that are not well demarcated by either discipline or geography. Communities form around one or a few highly referenced scholars who introduce intersectionality to new audiences while reinterpreting it in a way that speaks to their research interests. By examining the microscopic interactions of publications and citations, our complex systems approach is able to identify the macroscopic patterns of a controversial concept's diffusion. [ABSTRACT FROM AUTHOR]

In this article, as have many Black women scholars in the past, we again call for collective action against anti‐blackness and White supremacy in the academy. Drawing from black feminist theory, we discuss the long history of Black women academics' activism against anti‐black racism and introduce the current movement: Black Lives Matter (BLM). Although BLM is often construed as resisting anti‐black violence outside the academy, it is also relevant for within the academy wherein anti‐blackness is likely to be manifested as disdain, disregard, and disgust for Black faculty and students. We discuss some of the ways in which anti‐blackness and liberal White supremacy are manifested in the lives of Black faculty and students, and propose that non‐Black allies have key roles to play in resisting them. Like second‐hand cigarette smoke that harms everyone in proximity, anti‐blackness and White supremacy harm us all, and a shared movement is needed to dismantle them. [ABSTRACT FROM AUTHOR]

This article addresses Black women graduate students' educational labor in higher education teacher training programs. We ground this reflective account of our respective teaching praxis in the educational betrayal we endured as younger students, connecting it to our engagement of Black feminist pedagogy. We illustrate how this praxis empowered us as undergraduate educators to implement pedagogies of equity and justice. Employing a structured vignette analysis framework, we draw on a Black feminist paradigm and Black feminist autoethnography to examine field notes of our teaching praxis. These two field notes, one from Francena and one from ArCasia, demonstrate challenges that emerged in our instruction of mostly white undergraduates. Despite the precarious nature of our political and professional positions, we discuss why working toward an anti‐oppression praxis remains our ultimate pedagogical aim. [ABSTRACT FROM AUTHOR]

In this article, we argue for "a queer sociology" that centers race and processes of racialization, while naming and decentering Whiteness. "A queer sociology" is a field that foregrounds relations of power, particularly: race, class, empire, gender and gender identity, and sexuality, and that does not use queer in a reductionist way (or merely in reference to LGBT identity‐based projects). We question the uses of queer theory in sociology and show how previous iterations miss/ignore multiple genealogies of the field, like Black feminist thought, women of color feminisms, and the queer of color critique. "A queer sociology" centers power relations beyond gender and sexuality, recognizing the invisible and overarching work of Whiteness and the US (as unnamed centers of analyses) in structuring not only the sociology of sexualities, but sociological thinking overall. We invite sociology to engage with our theorization of "a queer sociology" as a way to transform our categories of analysis and how we conceive of power. [ABSTRACT FROM AUTHOR]

This article sets Lorraine Hansberry’s famous play A Raisin in the Sun alongside her 1959 speech ‘The Negro Writer and His Roots’ and a selection of her more prominent interviews and publications in between 1959 and 1961 to define her vision of a fundamental, feminist liberation for all people as the civil rights phase of the black freedom movement gained momentum. Although Raisin is typically considered to evince a liberal, integrationist message or even dismissed as a ‘feel-good’ play of patriotic optimism, it is emblematic of several key aspects of Hansberry’s communism, black nationalism and feminism. In the context of Cold War era domestic political repression and according to her commitment to socially engaged art, Hansberry authored a play that critiqued ‘money values’, liberal notions of freedom and black patriarchal aspirations. In addition, in thoughtful, measured language, she used the public platform the success of the play afforded her to subtly elaborate her criticism of the black matriarchy theory increasingly promoted by venerable scholars and in the pages of the illustrious Ebony magazine. Ultimately, Hansberry advocated a radical vision of freedom that exceeded the bounds of political pragmatism and focused on the ideal of radical egalitarianism. [ABSTRACT FROM AUTHOR]

'Policy doesn't help us,' was a refrain I heard repeatedly from one of my School for Social Work graduate students in a family policy course where I teach students how to complete a family impact analysis. The objective is to help social work practitioners understand the ways in which policies overlap to create often dire circumstances for families in need and how variously situated families experience these circumstance differently. In this article, I highlight the experiences of three of my students, each an African American woman social work student between the ages 25 and 50. I use black feminist anthropology to explore primary themes that centralize the importance of understanding varied raced, classed, and gendered experiences when delivering family and children's services. I use student's critical engagement and family impact analyses to discuss the ways in which black women's roles as service providers impact policy analysis and implementation of social services. I also discuss the ways in which I use the social work classroom as a site for the translation of anthropological research findings into changes in public policy and practice. At the root of this focus is an eye toward social change and social justice that benefits all families. [ABSTRACT FROM AUTHOR]