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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]

Copyright of International Journal of Political Philosophy / Las Torres de Lucca is the property of Revista Las Torres de Lucca. Facultad de Filosofia, Ciudad Universitaria 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.)

Clara Stanton Jones rose to prominence in 1970 when she was appointed executive director at the Detroit Public Library. She became the first Black woman to become director of a major public library system. Although her appointment was surrounded by much controversy, Jones served seven years as director and went on to make significant contributions to not only the Detroit Public Library system, but also to the profession, including becoming president of the American Library Association and an activist against racism and sexism. Black Feminist Theory purports to be a form of empowerment to create new ways of critically analyzing inequities and social challenges faced by Black women. This paper investigates this phenomenon by exploring the professional career of Jones from a Black feminist perspective. [ABSTRACT FROM AUTHOR]

On July 19th, 2005, American Army Private First Class LaVena Johnson died in Balad, Iraq, just 8 days shy of her 20th birthday. On July 13th, 2015, almost 10 years later, 28-year-old Sandra Bland's life came to an abrupt end in a jail cell in Waller County, Texas. Both women's deaths were ruled suicides, and both women's families and friends reject these judgments. Instead, they insinuate foul play by the state, which directly governed the militarized spaces within which the women both died. At first glance, these women appear to have had very different life trajectories, one a United States soldier and the other a Black Lives Matter activist. However, in both of their cases, the ruling of the suspicious deaths as suicides illustrates the state's attempt to render their deaths banal, and thereby diminish the state's own culpability. In understanding the unremitting acts of violence, on women's bodies, especially women of color, this paper focuses on how a Black feminist praxis extends feminist notions of an ethics of care. [ABSTRACT FROM AUTHOR]

Copyright of Salud Colectiva is the property of Instituto de Salud Colectiva Universidad Nacional de Lanus 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.)

Whilst frequently dismissed as "cliché, banal, derivative, portentous, repetitive, and manipulative" (Hodgkinson), offering little other than "fidget-spinner" distractions to appease the masses (Roberts), Instapoetry is a slippery, intricate mode. The simplicity of its aesthetic belies its complex political manoeuvrings, marked by an imperative towards a progressive ideology that contests the sexism and racism of dominant culture. Indeed, despite its "byte-sized" accessibility (Bresge), Instapoetry is deceptive, evoking discourses of 'outsiderness' that locate the genre within an often-problematic logic of rebellion. Examining black feminist Instapoets such as Aja Monet, Yrsa Daley-Ward, and Nayyirah Waheed, as well as 'superstars' of the genre, including Rupi Kaur, Atticus, and Nikita Gill, this paper argues that there is a persistent disjuncture between the extra-textual commentary surrounding Instapoetry, particularly by way of interviews and artistic statements, and the content of works which repeatedly reinscribe conservative, patriarchal, and heteronormative worldviews. Whilst the pithy convenience of new media poetries has undoubtedly helped magnify oppressed voices and perspectives, it has also, more cynically, fostered an insistence on universality that erases complexity and difference in the (largely aesthetic) interests of harmony, and the appeasement of both dominant and minority cultures. [ABSTRACT FROM AUTHOR]

Purpose: This paper aims to contribute to a growing body of work (re)imagining the future for Black girls by calling Western notions of time into question. At its core, this paper argues that all Black girls are imaginative beings and that it is essential that Black girlhood imagination as a mode of future-making praxis be considered an integral component in the pursuit of Black liberation. To do such the author engages Black feminist futurity Campt (2017) and Black Quantum Futurity Phillips (2015) to illuminate ways a reconceptualization of time provides us with an analytical tool to amplify Black girls' liberatory fantasies. Design/methodology/approach: A literature review was conducted to synthesize Black girls' freedom dreams (Kelley, 2002) across time in an effort to demonstrate that Black girls, despite their conditions, are experts in self-defining their dreams of the future. It also highlights methods that researchers use to elucidate the freedom dreams of Black girls years past. Findings: This paper underscores the urgency in applying future-oriented research practices in the attempt to create a new world for Black girls. It also demonstrates that Black girls have always been and always be, imaginative beings that engaged in future-making dreaming. Research limitations/implications: The author offers a conceptual framework for researchers committed to witnessing Black girl imaginations and in an effort to work in concert with Black girls to get them freer, faster. Originality/value: This paper makes the argument that studying the imaginations and freedom dreams of Black girls requires the employment of future-oriented theories that have a racial, gender and age-based analysis. [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 Embassy of Cambodia (2013), a notable novella by Zadie Smith, investigates the intersections of (dis)advantage surrounding its main protagonist--an African immigrant woman Fatou, employed as a domestic help in North-West London. The present paper applies theoretical concepts such as "intersectionality" and "the other," across the overlapping realms of race, socioeconomic class, gender, and nationality to the identity of the character Fatou, revealing the interrelated patterns of persecution and rebellion. Theoretical positions are drawn from works by American black feminist bell hooks, Kimberlé Crenshaw, Chandra Talpade Mohanty, Linda E Carty, and other theorists. These are correlated with the fictional depictions by Smith of injustices toward black women. Connections are established between the exploitation of working-class black women in the First World and African slave history. hooks's critical works also outline strategies of self-actualization for black women, pertinent for intersectional characters such as Fatou. Individuals and nations at different ends of the spectrum of (dis)advantage are examined in terms of the hierarchies they form. Textual exegesis reveals the individual dynamics of subversion and resistance employed by "the other," that results in not merely survival, but greater personal self-determination. [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 higher-education student body in the United States is increasingly diverse. Diversity and transnationalism are present in the classroom through the increased numbers of students and instructors who are international and/or non-White-identifying. However, syllabi in media, communication, and cultural studies remain centered around an orthodox body of literature that has come to be conceived of as the canon, consisting of scholars who are mostly white, male, and U.S.-American or European. This essay brings communication, culture, and media studies theories into conversation with critical pedagogy to suggest changes in the organization of syllabi and class activities. Namely, I use participatory culture, critical and decolonial pedagogical theories, and Black and transnational feminist pedagogy, to suggest a critical embrace of different as an approach for designing syllabi that center the students rather than the Western-rooted tradition. This paper is part of the critical body of knowledge that pushes for a decolonizing and transnationalizing intervention in higher education. [ABSTRACT FROM AUTHOR]

Copyright of TEME: Casopis za Društvene Nauke is the property of TEME: Casopis za Drustvene Nauke 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.)

Restorative justice offers a re-imaging of justice outside of carceral punishments through bringing together victims, offenders and community members to address the transgression and develop systems of accountability and repair. Despite restorative justice's intersectional roots, restorative justice scholarship often erases the contributions and experiences of Black women leading to genderonly analysis of sexual assault and domestic violence. This narrative then raises the questions: 1) what do Black feminist interpretations of restorative justice look like; 2) what might a Black feminist praxis offer for both the theory and application of restorative justice? This paper examines the gap between restorative justice scholarship and grassroots women of color led restorative justice practices in relationship to Black feminist theory. Through analyzing Creative Interventions, a restorative justice organization, I argue the group uses a Black feminist praxis to provide a holistic approach to genderbased violence by centering women of color to address gender-based violence. By starting and continuing to follow the work of women of color, restorative justice can better meet the needs of survivors by expanding beyond a gender-only analysis to an intersectional analysis; allowing the practice to better meet the needs of different groups of survivors. [ABSTRACT FROM AUTHOR]

Oftentimes, social work education is in denial of its seductive and pervasive relationship with White Supremacy, as if it is exempt in power relations rooted in racial formation. The present paper investigates the historical legacy of racial formation within the United States context and its inception in the field of social work. This paper provides comprehensive definitions of the key terms used in teaching social work practice from an anti-racist social justice lens. Whiteness theory is used to highlight the way social work has perpetuated White Supremacy in the evolution of the profession and Black feminist standpoint is used to examine the experiences of non-White women as they interface with racist and oppressive social systems. I advocate for the use of a social justice pedagogy in social work education to help students think critically and reflectively about their future practice to better understand the oppressive power structures in many of today’s agencies, organizations, and institutions. [ABSTRACT FROM AUTHOR]

This article analyzes two projects by Sadie Barnette, "Dear 1968..." (2017) and Black Sky (2018), that draw from the 500+-page surveillance file the Federal Bureau of Investigation collected on her father Rodney Barnette, who was a member of the Black Panther Party's chapter in Los Angeles. Barnette modifies the surveillance file with glitter paper and pink markings and situates them in immersive installations that include bedazzled family photographs and icons, such as Hello Kitty, that reference her girlhood in the 1980s. I discuss how the feminine semiotics in these projects simultaneously redact information in the FBI file to thwart the spectacularization of Black suffering, while annotating it with her decorative gestures as a form of intimate recognition for her father and Black people, as well as a Black feminist critique of white oppression and hetero-patriarchal ethno-nationalisms. I pay particular attention to how the feminine aesthetics in these works articulate Black girlhood as a site of visionary potential. [ABSTRACT FROM AUTHOR]

Copyright of Pamukkale University Journal of Social Sciences Institute / Pamukkale Üniversitesi Sosyal Bilimler Enstitüsü Dergisi is the property of Pamukkale University, Social Sciences Institute 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.)

Ugly Ways (1993) by Tina McElroy Ansa has been overlooked as a significant contribution to African American feminist literary fiction. This paper performs a close reading examining the novel's thematic intersection of Black feminist theory and trauma theory. Part one of this essay defines Black feminist theory and outlines key concepts of Black feminist thought. Parts two and three focus on the protagonist, Esther "Mudear" Lovejoy, and analyze her "change" through the lenses of Black feminist theory and trauma theory, respectively, highlighting the ways in which Ugly Ways articulates a conception of Black womanhood defined in equal parts by empowerment and psychic pain. Part four argues that Black feminist theory and trauma theory are not just compatible, but consonant. Ultimately, Ugly Ways depicts African American women as complex human subjects and moves beyond conventional historical, literary, and popular representations. [ABSTRACT FROM AUTHOR]

According to the Federal Aviation Administration's Civil Airmen Statistics, the number of women who hold an Airline Transport Pilot (ATP) Certificate remains low. The numbers of Black, Latinx, Indigenous, and other minoritized individuals remain challenging to identify. Given these numbers, the response on the part of the aviation industry has been to leverage marketing campaigns, particularly around the affinity months of February, March, and June (Black History, Women's History, and Pride month) to perform their support with articles and initiatives like "the first all LGBTQ flight crew," or the first "Black female captain." Despite this work, aviation remains a challenging industry to enter. This position paper asserts that in order for the aviation industry to truly move forward in its diversity and inclusion efforts, then conscientious reflection on the experiences of minoritized individuals is necessary. To do that, we can look to Black feminist and anti-racist scholarship to better understand the ways in which it is imperative that aviation move beyond representation; towards the kind of transformational change that would enhance the industry. [ABSTRACT FROM AUTHOR]

Black masculinity and femininity have been read outside the normative gender sphere since plantation slavery. The construction of Black femininity, is apparent in the treatment of Caster Semenya, whose treatment is reminiscent to that of 'the so-called' Hottentot Venus, Sarah Bartmann. This comparison has been made due to the voyeurism they have been subjected to and the spectacle that has been made of their bodies. Semenya's treatment is reflective of the legacy of plantation slavery which created material conditions that were used to dominate and dehumanize African men and women. In this paper, we will examine how Caster Semenya's femininity has been constructed through a racist, Western lens and the different ways in which race has been used to construct Black femininity, and the divergent discourses of Black women's sexuality and femininity. Furthermore, we will show how the process of gender verification testing is a means of forcing Semenya to assimilate to a white, Western standard of beauty and ensure the continued exclusion of racialized, particularly, Black (female) athletes in sport. [ABSTRACT FROM AUTHOR]

In the weeks preceding the white supremacist riots in Charlottesville, VA on 12 August 2017, HBO responded to criticism of Game of Thrones ' whiteness by announcing a new series from its producers called Confederate that imagined an alternative history in which the Confederacy became its own nation and slavery still existed. A few weeks later, Representative Maxine Waters' refusal to listen to white male practices of diversion and condescension under the guise of flattery made national news when she interrupted Treasury Secretary Mnuchin's stalling to "reclaim my time." In this paper, I examine these events as representative of the prevalent contention in the United States that the post-2016 election era is an era of crisis, but look outside the ruling temporality of crisis as it is framed through white supremacy. Reinterpreting this crisis through the lens of black feminist insurgencies against white supremacy demonstrates how the ruling temporalities of mainstream feminism are implicated in the election of 2016 and the events following. In returning to the year 1977 and aligning two feminist moments from that year, the Combahee River Collective Statement and the National Women's Conference, I argue for a recalibration of feminist temporalities that will allow us, as Lisa Lowe argues, to recuperate the future in the tense of the past conditional, to see "what could have been" as that which may yet be. [ABSTRACT FROM AUTHOR]

"Intersectionality" has been a key theory in feminist criminology. However, its origin remains disputed. Some have argued it was produced by black feminists in the 1980s. Others have said it was produced by black women in nineteenth-century. The argument of this paper is that it emerged in the 1960s and became popular in the 1970s. It will demonstrate that the key causes of its emergence were the increasing popular concern with the socioeconomic plight of blacks in those decades, and blacks' discontent with the American academia and their rejection of mainstream theories that were used to explain their socioeconomic plight [ABSTRACT FROM AUTHOR]

As of January 1, 2017, the Province of Ontario has required all postsecondary institutions to create and maintain a standalone sexual assault policy that includes clearly stated complaint and response procedures. This paper brings to bear the influence of Black feminist thought as an analytic tool and politics on the outcomes and omissions of the development of these policies. Analyzing the standalone sexual violence policy of the University of Ottawa as a case study, the author conducted a critical discourse analysis with an intersectional lens to determine if intersectionality influenced the policy creation. Findings reveal that policymakers conceptualize gender in a onedimensional manner, without attention to intersections of sexualized violence with racism and other systems of oppression. A policy with an illdefined focus on gender can result in a colorblind policy that suggests that the institution should treat all students the same, regardless of systemic disadvantages they might face on the basis of race, class, gender, sexual orientation, or ability. Tiis avoidance can create barriers to disclosing. Neoliberalism and the changing university culture are discussed. [ABSTRACT FROM AUTHOR]

This autobiographical account of a black female feminist geographer's experiences with mentoring and success in the academy offers analysis, lessons and strategies. My distinctive graduate school experience, with a pioneering all-female feminist geographers dissertation committee, plus a complex mix of intentional and fortuitous multidimensional mentoring has contributed to a successful academic geography career. Yet, I've had to overcome obstacles stemming from intersections of gender and other forms of difference, primarily race and immigrant status. Although there are limits to mentoring practices that emphasize caring and collegiality, I highlight and recommend feminist-inspired mentoring strategies that forge alliances across race-ethnicity, gender, nationality, generation, institutional and locational differences as interventions that lessen the struggles, challenges or marginalization reported by many foreign-born black feminist geographers and other women of color in US institutions of higher education. [ABSTRACT FROM AUTHOR]

The chapter identifies the COVID-19 pandemic as not just a public health crisis but also an information crisis. The authors argue that a deeper understanding of the role of culture in information practices is critical for the future of research and theoretical development around humanity's relationship to information (i.e., why information is or is not created, represented, avoided, sought, retrieved, used, shared, or hidden). This chapter highlights the Black Feminist Information Community (BFIC) framework, especially the voice and information aspect of the model in the context of community justice. [ABSTRACT FROM AUTHOR]

Black feminist theorizing developed outside the formal academy to meet the needs of Black women but did not end there. This review offers entrée to some current "wars" and debates on politics of knowledge about Black feminist theories, concepts, and praxis that have deepened within sociology and increasingly extend into live conference panels, online debates, and legislatures. Shared characteristics within Black feminism include persistent and critical attention to Black women's knowledge production, power, and social change—but there is much more. Drawing on sociology and other disciplines, this review of Black feminism/intersectionality covers families of Black feminisms, disciplinary citation trends, methodological considerations, and tensions around embodiment in claims to Black feminism and intersectionality. In the conclusions, we propose directions to untether conflicts, unsettle wars, and move toward joy and liberation as the struggle continues. A Spanish translation is available online at https://doi.org/10.1146/annurev-soc-030424-062839 [ABSTRACT FROM AUTHOR]

In the current qualitative study, we explored father (and varying father figures') ethnoracial and gendered socialization messages toward Latina and Black college women. We conducted six focus group interviews with Black (n = 3 groups) and Latina (n = 3 groups) college women. Guided by Chicana and Black feminist interpretive phenomenological analysis, we identified four clusters which detailed perceived paternal influences in the lives of these college women: (a) paternal caring, (b) gender socialization, (c) value of education, and (d) developing platonic and romantic relationships. [ABSTRACT FROM AUTHOR]

Numerous sectors and institutions engage in 'predatory inclusion', purporting to satisfy the unmet needs of historically marginalized groups under exploitative terms. However, extant scholarship has yet to robustly examine why they target certain groups. Drawing on Black feminist Marxism, I theorize how predatory inclusion depends on precarity, and I redefine 'precarity' as a structural position of vulnerability to violence based on excess responsibilities and the denial of means to meet them – or, 'alternativelessness'. I convey the usefulness of my definition of precarity and my theorization of the relationship between precarity and predatory inclusion through empirical sections that demonstrate how for-profit colleges ('for-profits') prey upon the alternativelessness of Black women, the race-gender demographic group with the highest rates of debt-financed enrollment in for-profits. By examining the training materials for admissions 'counselors' at for-profits, I illuminate how for-profits succeed at enrollment growth by manipulating the pain, urgency, and relationality of this precarity. I also reveal how descriptive statistics of Black women's enrollment and financial need in for-profits correspond to the sector's predation of precarity. I contend that precarity must be contested for the sake of ending the predatory inclusion of Black women and all others positioned alongside them as ideal prey. [ABSTRACT FROM AUTHOR]

The methodology of 'occupation' through re-reading The Combahee River Collective Black Feminist Statement (The Combahee River Collective, in: James, Sharpley-Whiting (eds) The Black Feminist Reader. Blackwell Publishers Ltd., Oxford, pp 261–270, 1977) demonstrates the necessity of temporal linkages to historical Black feminist texts and the wisdom of Black feminist situated knowers. This paper argues that racism produces grief and loss and as long as there is racism, we all remain in racial grief and loss. However, in stark contrast to the configuration of racial grief and loss as something to get over, perhaps grief and loss can be thought about differently, for example, in terms of racial grief and loss as a resource. This paper questions Western Eurocentric paternalistic responses to Black women's 'talk about their feelings of craziness... [under] patriarchal rule' (The Combahee River Collective 1977: 262) and suggests alternative ways of thinking about the psychological impact of grief and loss in the context of racism. In this paper, a Black feminist occupation of racial grief and loss includes the act of residing within, and the act of working with the constituent elements of racial grief and loss. The proposal is that an occupation of racial grief and loss is a paradoxical catalyst for building a twenty-first century global intersectional Black feminist movement. [ABSTRACT FROM AUTHOR]

This paper is an autoethnographic exploration of my engagement with Audre Lorde's Sister Outsider (1984). The purpose of this exploration is to theorize what Lorde's work offers to the conception of a non-binary transmasculinity and how that offering might impact my pedagogical practice as a transmasculine educator. By critically reflecting on my own "crisis of unlearning" while engaging Sister Outsider, I articulate that experience, what I refer to as brother insider, by writing a letter to Audre Lorde and re-reading my experience by analyzing the letter. In writing and re-reading the letter, I am able to identify and challenge my own assumptions to address gaps in my analysis. I then discuss implications for my pedagogical practice and future education research centering Black feminist thought. [ABSTRACT FROM AUTHOR]

Artificially intelligent systems (AI) are increasingly becoming the ubiquitous, unseen arbiters of our social, civic and familial lives. Ever increasing computational power, combined with almost limitless data, has led to a turning point in the way artificial intelligence assists, judges, and cares for humans. In the wake of such power we must ask ourselves what it is that we are making inherently unknowable as the world becomes more predictable, managed, and discrete. Building on the work of black feminists Sylvia Wynter and Hortense Spillers, I perform a reading of the "flesh". I aim to hint towards a different field of relations and a knowledge politic premised on unknowability and the radical potential of the subjugated to foster new imaginaries of the human fluid enough to weather instability. This piece troubles the boundaries inscribed between things. Settled in the flesh of blackness, we are reminded of the ways that blackness floods the landscape of productive reason while holding outlier ways of being beyond Western Man. This paper seeks to return to the pulse found within the flesh as a critical site for thinking through alternate ways of being, within the messiness, the unstable, the precarious; finding life born of transition, the pulse within discord. [ABSTRACT FROM AUTHOR]

In this paper, I consider the way Vanessa Place's book of experimental poetry Statement of Facts and Jana Leo's memoir Rape New York use flat language to resist the requirement that a victim of sexual violence produce affect as evidence of sexual assault. This paper engages with critical work in Black Feminist studies and on surface reading to argue that flat writing, in its turn toward a-subjectivity and away from compulsory wounded affect, might offer an anti-racist alternative to a liberal narrative of rape as a crime that happens to an individual, middle-class, white female victim. [ABSTRACT FROM AUTHOR]

In this paper, I explain Black feminist identity politics as a practice that is ‘on the way’ to settler decolonization in a US context for the fact that it makes demands that we attend to our “originating” stories and, in doing so, 1) generate potential for difficult coalitions for decolonization in settler colonial USA and 2) promoting a range of refusals (Simpson 2014) that aid in resisting the completion of settler colonialism in North America, which is still an uncompleted project. Ultimately, I claim Black feminist identity politics, properly understood, is a practice that aids in retaining the possibility of decolonization in a settler colonial state by resisting the historical unknowing that facilitates settler futurity. It is not itself settler decolonization, but rather it is “on the way” to such decolonization as it keeps open the need for decolonial futurity. [ABSTRACT FROM AUTHOR]

Still, Nobody Mean More explores how Black youth constructed as queer subjects by state apparatuses and sociocultural institutions encounter, survive, and resist premature death. Engaging with women and queer of color theories this paper interrogates how the queerness of Blackness works to erase certain subjects from contemporary political campaigns eliding claims to the status option or protection of the citizen and/or human. Specifically, this paper, through the cases of recently slain Baltimoreans, Mya Hall, Korryn Gaines, and Freddie Gray, explores the question embedded in #BlackLivesMatter – do they, and which ones? Illustrating how discourses of difference structure and mediate value, this paper ultimately turns to Black queer feminist pedagogies to imagine otherwise. [ABSTRACT FROM PUBLISHER]

Narratives of radicalism privilege the intellectual thought of men whose ideas are preserved through publication and archives. Black women thinkers are often presumed to be missing from the archive. When they are present, their work is harder to find – often scattered across institutions whose archival practices fail to recognise Black female agency. Black feminist scholars such as Darlene Clark Hine and Saidiya Hartman have created new frameworks to map the unknowable, to reclaim and make visible that which has been withheld, without re-enacting the violence of the archive. This essay considers these issues by exploring the presence of Black women in archives of radicalism in the early twentieth century. It focuses on the public life and writings of Juanita Harrison, whose travelogue was a bestseller in 1936, and the archive of Gwendolyn Bennett, artist and writer who was at the centre of cultural networks in and beyond the Harlem Renaissance. Considering the two together, this article explores how both women attempted to control what was included and what was left out in their public writings and archives, and how this has been shaped by archives of surveillance that privilege the 'doing' rather than 'thinking' of radical Black women. [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]

Bioethics increasingly recognizes the impact of discriminatory practices based on social categories such as race, gender, sexual orientation or ability on clinical practice. Accordingly, major bioethics associations have stressed that identifying and countering structural discrimination in clinical ethics consultations is a professional obligation of clinical ethics consultants. Yet, it is still unclear how clinical ethics consultants can fulfill this obligation. More specifically, clinical ethics needs both theoretical tools to analyze and practical strategies to address structural discrimination within clinical ethics consultations. Intersectionality, a concept developed in Black feminist scholarship, is increasingly considered in bioethical theory. It stresses how social structures and practices determine social positions of privilege and disadvantage in multiple, mutually co-constitutive systems of oppression. This article aims to investigate how intersectionality can contribute to addressing structural discrimination in clinical ethics consultations with a particular focus on mental healthcare. To this end, we critically review existing approaches for clinical ethics consultants to address structural racism in clinical ethics consultations and extend them by intersectional considerations. We argue that intersectionality is a suitable tool to address structural discrimination within clinical ethics consultations and show that it can be practically implemented in two complementary ways: 1) as an analytic approach and 2) as a critical practice. [ABSTRACT FROM AUTHOR]

Highlighting past and present film curatorial and programming projects by Black women, the roundtable conversation printed here featured Ina Archer, Cheryl Chisholm, Monica Freeman, Jennifer Lawson, O.Funmilayo Makarah, and Yvonne Welbon. Moderated by Allyson Nadia Field and Hayley O'Malley, the conversation began at the 2023 Sojourner Truth Festival of the Arts in Chicago and offered an occasion for curators of Black feminist film and media work to reflect on their careers and the labor involved in connecting films with audiences. Even as Black feminist media has gained more critical and popular attention in recent years, the behind-the-scenes labor of film programming—especially in earlier periods—remains largely underappreciated and understudied. This roundtable is one attempt to center those curatorial histories as vital for the understanding of American film culture. [ABSTRACT FROM AUTHOR]

Purpose – This paper aims to be a critical reflection on the author's position as a Black female academic in the academy, and comes from a motivation to raise Black consciousness about the importance of Black feminist scholarship. Design/methodology/approach – The author identifies the unique position of Black feminism, which has had to define itself apart from second-wave feminism of the 1970s, which marginalised non-White women and the Civil Rights movement, which marginalised women. The oppression faced by Black feminists is apparent in the shifting platforms of identity that Black feminists occupy in the academy. Another obstacle is the restricted and incomplete picture of feminism in the academy, which sidelines Black feminist writing. One of the ways to raise awareness is to focus on the corpus of Black writing and to re-position it within academic core curricula, rather than relegating it to specialised courses. Findings – It is found that Black feminism is marginalised in the academy in scholarship and representation. It is also found that students are more receptive to ideas about feminism when approaching the subject indirectly. Research limitations/implications – One limitation of the study is an absence of theoretical literature from a UK context. Social implications – The paper highlights the marginalisation of Black feminism in the academy. Originality/value – The subjects of "feminism in academia" and the representation of "Black and minority ethnics in the Academy" have been explored in scholarship. However the combination of these terms, namely the role of the Black feminist in the academy, is a comparatively unexplored subject. Hence, the originality of this paper. [ABSTRACT FROM AUTHOR]

This is the first full-length scholarly article on the life and philosophical work of philosopher Joyce M. Cook. She holds the distinction of being the first African-American woman to receive the PhD in philosophy. Cook received her PhD from Yale University in 1965. This article doesn't lay claim to be exhaustive. The existence of this article and the biographical and philosophical material contained therein is made possible by Cook's generosity of having willed to the author her published and unpublished papers, and her willingness to be interviewed by the author years before her death. Cook did not publish much when she was alive, but left behind unpublished papers and copies of notes regarding a variety of philosophical ideas and themes. Within this article, unpublished material helps to fill in some important lacunae. The author also draws from his interview with Cook, using parts of that interview that have not previously been shared publicly. Hence, the objective of this article is to begin a rich dialogue about the intersection between Cook's life and her philosophical work. The existence of this article attests to the urgency of the need to effectively explore Black pioneers within various academicfields whose academic work and rich lives have been unrepresented, unappreciated, overlooked or forgotten. This article invites scholars to explore various aspects of Cook's philosophical insights and intuitions, to engage her ideas in a way that is respectful and deserving. Cook is an important and indispensable model of inspiration for Black women within the professionalfield of philosophy. This article is meant to be philosophically generative. As the author continues to explore more of Cook's unpublished work, the objective is to increase a greater appreciation for Cook s philosophical vision. This article is dedicated to the memory, philosophical clarity, and tenacity of Joyce M. Cook. And it is written with deep honor and affection for a friend. [ABSTRACT FROM AUTHOR]

The article discusses the activist feminist press Kitchen Table: Women of Color Press, its commissioning of and inability to publish the anthology "The Third Wave: Feminist Perspectives on Racism," and the third wave of feminism and anti-racist activism. Topics include the beginnings of Kitchen Table: Women of Color Press according to its long-time publisher Barbara Smith and how this project promoted the cause of feminist anthology, thinking and publishing.

Copyright of Revista Estudos Feministas is the property of Revista Estudos Feministas 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 aims to demonstrate how the discourse of reproductive rights, led by the Global North, is close to a eugenic bias based on population control, and exercises direct influence in countries of the Global South, such as Brazil. To this end, I demonstrate that entities such as Planned Parenthood International (IPPF), have considerable relevance in national and international spaces dedicated to debate on reproductive rights and thereby influence the production of eugenicist and colonial speeches about the countries of the Global South. Applying a Black feminist lens of reproductive justice to the Brazilian context, this article shows how discourses relating to the birth control of Black and poor Brazilian women were absorbed by Brazil when the country oversaw a mass sterilisation process under the influence of the United States between 1970 and 1990. I further demonstrate how such eugenicist policies still remain in force in the Brazilian State today, which in 2018 carried out, through its judiciary, a forced sterilisation surgery on Janaína Quirino, a poor Black Brazilian and woman. This analysis shows that the colonial discourse regarding the control of so-called disposable populations never left the country, being institutionalised even by the entities that should protect (and not violate) Brazilian women. [ABSTRACT FROM AUTHOR]

The article explores how Black feminist thought (BFT) serves as a disruptive force within the neoliberal university matrix, challenging its limitations and exclusions. It discusses how the COVID-19 pandemic created opportunities for scholars to circumvent traditional barriers to participation in scholarship and emphasizes the concept of glitch feminism, which embraces errors in oppressive systems.

Modernist propositions long have been understood as atemporal—somehow outside of time—or insistently hailing the future. This temporal framework suppresses the contributions of those excluded from modernist canons, particularly Black women. In this article, visual and material analysis of sculptural works produced in the 1970s and 1980s by U.S. Black women artists Beverly Buchanan, Senga Nengudi, and Betye Saar reveal how Black feminists have engaged with modernist protocols in order to redress cultural erasures of Black women. These practices exemplify Black feminist modernisms, or creative practices that unsettle the racist and sexist logics of dominant cultural institutions. Each of these artists utilizes haptic surfaces as a method for defying institutional modernism's obfuscation of the past. The analysis focuses on Buchanan's defiance of memorial erasures, Nengudi's reenactment of labor, including in its historical forms, and Saar's adaptation of generational memory-making processes. Ultimately, these artists' rejection of a "timeless" modernism demands that viewers understand the present moment in relationship to a still-evolving past. In this way, Buchanan, Nengudi, and Saar position the present as an accumulation, rather than transcendence, of historical occurrences. [ABSTRACT FROM AUTHOR]

This second report on Geographies of Race and Ethnicity considers new developments in Black Feminist Geographies. It considers the spatio-temporal extensiveness of Black Feminist Geographies. It joins calls for more powerfully critical versions of intersectionality in Geography, using in/security as a means of conceptualising forms of negotiative agency. The article then considers the epistemic challenges posed by decolonial Black Feminisms, particularly from African writers. Finally, the article notes that Black Feminist Geographies are a locus for witnessing and honouring the complex humanity of the disproportionately large number of Black people who have died untimely deaths. To survive is a promise. [ABSTRACT FROM AUTHOR]

Copyright of GeoHumanities is the property of Routledge 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.)