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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]

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]

The aim of the present paper is to reflect upon black women's strategies of resistance on the graduate schools based on the paper's authors experience as advisor and advisee. It parts from the analysis of the international circulation effects of the net of concepts related to interseccionality in its effects of politically neutralizing appropriation and the intellectual destitution of the centrality of black experience. Even though the feminist theory has incorporated interseccionality, it is frequently operated an intellectual suppression of the centrality of black women's experience on the constitution of a self-defined point of view. In opposition to this neutralizing effect of the concept's international circulation, it is here analyzed how the concept has been translated and experimented by black graduates as a crossroads - category of the african matrix religion. [ABSTRACT FROM AUTHOR]

The goal of the actual paper is to discuss about the historical and social main on the black feminist pedagogy in schools, because we understand that a single feminism does not take care on all the women's schedule. From the understanding about the theme and its theoretical references, mainly black feminists intellectuals, such as Lélia Gonzales (2020); bell hooks (2015); Angela Davis (2011-2017); Kimberlé Crenshaw (2002); Sueli Carneiro (2002); Sojouner Truth (1851). Furthermore, we use the decolonial viewpoint, problematizing the eurocentric patterns imposed by the colonizers have produced the sets of intersectional oppressions, as the sexual, races and gender ones, and so on. In this way, we consider that writing about black feminism pedagogy is already subvert oppressive curricula that keep reproducing ethnic racial on the eurocentric point of view, making invisible the knowledge production made by black woman. [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 intervention reflects on the twin pandemics of COVID-19 and anti-Black racism in conversation with feminist pedagogies and controversy. To do so, I weave together ideas from the papers in this themed section on Controversy and Anti-Oppression Pedagogies as well as scholarship on feminist pedagogies and practices to argue for revolutionary feminist disruption. I highlight a pedagogy of discomfort and discomfort as a framework for Black feminist and anti-oppression pedagogical engagements and spaces. I argue that doing so yields liberatory possibilities for our classrooms. [ABSTRACT FROM AUTHOR]

The paper offers an analysis of Maya Angelou's autobiography I Know Why the Caged Bird Sings, published in 1969 as an expression of some of the major ideas of the black feminist movement and a precursor of the contemporary #MeToo movement. The argument is that Angelou's autobiography verbalizes several major concerns of black feminism and the #MeToo movement, thus drawing attention to group experiences through a personal account. Furthermore, Angelou's narrative is also considered a part of a broader tradition of African American women's autobiographies, with a special emphasis on Angelou's reappropriation of the genre. It is argued that she uses her autobiography to speak for all the oppressed through a personal account, similar to contemporary #MeToo activists and public testimonies of sexual abuse. The theoretical background is provided by the works of well-known black feminism theoreticians, activists and critics such as Angela Davis, bell hooks, Patricia Hill Collins, Joanne Braxton, Tarana Burke, etc. An attempt is made to trace the tradition of "silence-breaking" across several decades: starting from one of the central ideas of the 1968 protests, Angelou's autobiography as a forerunner of the black feminist movement and the contemporary #MeToo initiative. Maya Angelou's narrative is considered both as a medium of speaking out about and against abuse, racism, segregation, gender oppression, as well as a literary masterpiece with a peculiar and powerful style - even termed "literary autobiography" by some critics, in line with both the black feminist tradition and contemporary feminist initiatives and efforts directed towards (self)empowerment. [ABSTRACT FROM AUTHOR]

The intersectionality approach emerged in the late 1990s in the field of black feminist activism in the USA, as a critique of one-dimensional analyses of social inequalities. This descriptive-analytical narrative review presents the current state of theoretical-methodological inclusion of intersectionality in public health. Seven scientific literature databases were consulted: Web of Science, Embase, Cinahl, Scopus, Sociological Abstracts, Lilacs, and Medline, resulting in 1763 papers. After duplicates were eliminated and the titles and abstracts screened, 30 papers produced in five countries between 2006 and 2017 were selected. The analysis, structured into three central themes (theoreticalmethodological debates, social markers - gender, race, ethnicity and sexual orientation - and health policies and practices), shows intersectionality to be a promising analytical resource for understanding and facing the global challenge of inequalities in health. [ABSTRACT FROM AUTHOR]

This article reflects on how racism associated with sexism affects the lives of black women and of Brazilian society and how schools relate to this context, following the principles of an anti-racist education. To that end, we examine the identity categories of gender and race using the concept of intersectionality proposed by black feminist authors. With this theoretical framework in mind, we present an analysis of the poem "Ashell, ashell para todo mundo, ashell" by Lucinda (2007), which is the basis for the following discussion concerning the Portuguese and literature pedagogical material that focuses on the selected poem. This paper aims to contribute to the creation of pedagogical materials focused on gender and ethnic-racial education and to the intellectual academic production, using the analysis of a poem by a black female writer and a theoretical framework associated with and developed by black feminist authors. [ABSTRACT FROM AUTHOR]

The exigency of a global female gender theory has generated an on-going debate. Feminism, due to its inadequacies birthed womanism, an African-American variant. Womanism in turn purports to interpret Black female experiences globally. Although some African women have identified with womanism, this paper examines to what extent womanism delineates the indigenous African women's experiences, worldviews and perception. In addition to exploring the various positions of female African literary luminaries, this paper outlines some principles for a truly indigenous African womanist stance. [ABSTRACT FROM AUTHOR]

In this paper we reflect on the motivations, agenda and commitments set within the context of the first international seminar "Afro female Conspiracy: Rethinking feminisms from diversity" held between June 24th and 25th, 2011 in Cali, Colombia. In this scenario, it was proposed to understand Afrodiasporic feminism as a process, a research agenda, a strategy of social mobilization, a practice of solidarity and a restorative justice claim. We establish connections between the proposals discussed in this scenario and a number of proposals on diasporic feminism formulated in Latin America, in dialogue with the U.S. black feminism and African feminism [ABSTRACT FROM AUTHOR]