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Scholars have argued that women's rap lyrics can be located within a larger black feminist musical tradition whereby race, gender, and sexual politics are discussed in an empowering and self-defining manner. The emergence of third-wave women's rap in the mid-1990s, however, challenged black feminist readings of the music; of particular concern were the messages around black female sexuality and womanhood. To date, no large-scale content analysis has been conducted exclusively on this defining era of women's rap music. In this paper, I analyze the lyrics of third-wave rap songs (n = 259), using the literature on black feminism and black women's musical traditions, as well as third-wave feminism, to guide my analysis. Findings highlight three prominent third-wave rap discourses organized around gender relations, black womanhood, and sexual subjectivity: (1) gender relationships are at once negotiated, contested, disparaged, and revered, (2) alternative models of black female identity and womanhood are portrayed and (3) black female heterosexuality is articulated as autonomous, desiring, and deserving of pleasure and sexual satisfaction. These findings both complement and complicate pervasive narratives dominating black feminist and women's rap scholarship of nearly the last two decades. [ABSTRACT FROM PUBLISHER]

The article explores the history of the defunct National Alliance of Black Feminists (NABF). Topics discussed include the acknowledgment of NABF on national television and publications following its establishment in the early 1970s, the political and economic significance of the October 1977 NABF Conference "A Meeting of the Minds," and the commitment demonstrated by NABF to social change and intellectual activism through its community services and conferences.

This paper is an effort toward conceptual transparency around toxic inclusivity in academic feminism and the kinds of care it lacks toward, what amounts to, bad knowledge production practices. In this paper, we claim that some of the forms of reductive inclusion that ought to be avoided are epistemologically unsound practices that propagate disempowering, false, and/or distortive messages about targets of inclusion. We take reductive inclusion to be inclusion that treats the targets of inclusion as plot devices and/or as means to a narrative end. These practices should be avoided in order to work toward a range of coalitional possibilities between differently situated populations with social justice aims. Moreover, we are concerned with making clear that toxic inclusion is a type of bad scholarship. The reductive inclusions to avoid articulated in this paper are (1) interpolation and (2) ossification. Interpolation involves executing "inclusion" with formal, instead of substantive, overtures. Ossification , however, establishes parasitic relations of inclusion that present a skeleton of one's targets for inclusion that reduces whole groups to [End Page 51] serve the purpose of the narrator. Through a discussion of Audre Lorde's "An Open Letter to Mary Daly" (1979), we explain Lorde's brilliant and succinct critique of Daly as exemplifying interpolation and ossification. Ultimately, this paper adds to diverse Black feminist literatures on effective coalitions and gestures toward potential rules for engagement across difference in our story telling. [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]

Charting engagement with the work of intersectional feminists, this paper sets out the feminist approaches necessary for informing an ethics of care that art psychotherapy can orient to enable it to be a socially just enterprise. Queer and Black feminists and feminists of color have been central in challenging heteropatriarchal racialized capitalist social structures that have worked to harm and punish women and other marginalized and oppressed people. Their work is combined with a critically informed approach to ethics of care and a set of primary data. The primary data presented comes from a qualitative study about young women and girls' experiences of art psychotherapy. There were 10 participants in the study aged between 13 and 16, each taking part in a one-to-one interview. Data were analyzed using theoretical thematic analysis. This paper proposes that first encounters in art psychotherapy can act as a portal to feminist work on the politics of emotion, affect and the sensory. Such feminist work is crucial for showing why the disconcerting and worrying are virtuous moments of critical feminist knowledge production and agency. • A critical approach to ethics of care is required if care is to be socially just. • Violence against all women and girls globally is historic and ongoing. • Critical feminist affect work can imbue art psychotherapy with a social justice stance. • Entry points to engaging with art psychotherapy are portals to critical feminist work. [ABSTRACT FROM AUTHOR]

Black feminist scholars have produced compelling frameworks for assessing direct speech behavior, both within and external to Black female speech communities. These frameworks are marginalized in mainstream organizational psychology and educational psychology research on psychological safety. Psychological safety is a concept that positions directness as a marker of contextual comfort. In this article, I center Black feminist theories to analyze how Black girls make sense of their own direct speech behaviors, particularly when they do not perceive the context as psychologically safe. My theoretical objective is to read a rubric of psychological safety popular in educational psychology with and against sociolinguistic, literary, and sociological findings on Black girls' direct speech performances. My political objective is to call for more critical collaborations and transdisciplinary approaches that consider the cultural realities and societal conditions that might motivate Black girls' participatory risk and reasons not wholly accounted for in conversations about psychological safety that might move Black girls and women from silence into action. This qualitative inquiry has provided important points of departure for conceptualizing psychological safety in conditions of intersecting oppression. Educational Impact and Implications Statement: In research on psychological safety, directness is used to describe straightforward, constructive approaches to conflict that are often employed in psychologically safe contexts. Research on Black girls suggests that directness in sometimes looks like psychological safety but is actually a resistance performance to identity-linked threats. This paper uses tools from critical race ethnography to bring these thought traditions together, centering Black girls' experiences and asking questions about how to assess and interpret directness. [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]

Purpose: This paper aims to describe the work of a group of seventh-grade boys in a middle school superhero storytelling project. In this project, the boys, one of whom identified as Latino and five of whom identified as Black, created a voiceless, faceless, raceless superhero named "Mute." Using a Black feminist theoretical framework, the author considers how the boys authored embodied moments in the construction of their character and in a basketball scene. The author argues that within the narrated space of the story, embodiment functioned as a critical tool for authoring spaces that thwarted and bypassed dominant social narratives. Design/methodology/approach: The white, female, university-affiliated author was a participant-researcher in the "Mute" group's ten storytelling sessions. The ethnographic data set collected included fieldnotes, recordings and copies of all the writing and images of the group. The author uses this data to conduct a narrative analysis of the Mute story. Findings: The author suggests that the group's authoring of embodiment and choreography in their story makes space outside of the binary stances often available in traditional critical analyses. Instead, the group's attention to embodied aspects of their character(s) allowed them to refuse either/or positions of such stances and construct a textured reality that existed beyond these bounds. Originality/value: Black feminist theorists have warned that critical readings are potentially essentializing, risking a reification of the same systems they hope to overturn. The Mute group's invention of a superhero character and their use of authored embodiment deflected such essentializing readings to imagine a new, more just (story) world. Thus, the author recommends an increased attention to how students are writing and reading embodiment to fully see the everyday ways they are critically working both against and beyond the social narratives that organize their lives. [ABSTRACT FROM AUTHOR]

Broadly, this article details the imbrication of a Black feminist qualitative researcher's onto-epistemology and data (meta-) analysis process. I theorize Black feminist memory work, then apply this method by returning to data I collected for a completed research project and meshing those data with a curated selection of thematically connected family photographs. By revisiting and reviewing textual and visual data, I demonstrate the function of Black feminist memory work as a visual research method with which to not only describe, analyze, and interpret evocative photographs, but also excavate and make meaning of the sometimes repressed and oftentimes emotion-laden episodic and autobiographical memories that inevitably surface when conducting qualitative research. I conclude by underscoring how this tool creates opportunities for qualitative researchers to address the ontological concerns that connect qualitative inquiry to Black feminists' humanistic hopes. [ABSTRACT FROM AUTHOR]

Copyright of Universitas Humanística is the property of Pontificia Universidad Javeriana 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 draws upon a two-year Economic and Social Research Council (ESRC) funded study into the educational strategies of the black middle classes to examine the role of race and racism in the research process. Specifically, it explores how my political positioning and experiences of racism, as a black female scholar, shaped not only my engagement with the research but also how I was perceived and positioned by others. This is analysed in terms of three areas: the recruitment and identification of research participants, the interview process and the dissemination of the project findings. While consideration of the researcher's race and racial politics tended to run parallel to or quietly intersect with the project development, fieldwork and analysis, it is argued that these factors, in actuality, play a significant and highly informative role in shaping a broader, nuanced conceptualisation of race and racism that is too often silenced and neglected in race research and the academy as a whole. Informed by Fanon and Critical Race Theory, it is posited that these seemingly peripheral race moments need to be foregrounded, named and analysed not just by scholars of colour but also by white colleagues electing to do race research. Such call to action remains fundamental within a wider socio-political context that increasingly is devoid of meaningful engagement with race and racism. [ABSTRACT FROM PUBLISHER]

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]

Since the debut of the 2016 Academy Award-winning film Moonlight, scholars and critics have both praised the film for its focus on Black men and sexuality, critiqued it for eclipsing the Black women characters. This paper takes this eclipse as its point of departure and considers the nexus of Black motherhood and the sexualized drug economy. Drawing on black feminist scholarship, sociological frameworks, and film analyses, we address the tropes that characterize the mothers and mother figures in the main character's life, consider the possibilities for healing and transformation under the circumstances of structural injury that shape their fictional lives in Liberty City. [ABSTRACT FROM AUTHOR]

This paper discusses the music video Mandume (Emicida feat. Drik Barbosa, Amiri, Rico Dalasam, Muzzike and Raphão Alaafin, directed by Gabi Jacob, 2016), grounded by the theoretical and methodological basis of intersectionality. This approach is evoked by the rappers themselves on the music video, by narrating their experiences of the crossroads of their social identities as axes of oppression, exclusion and epistemic violence. For this, we present a brief investigation on the elaboration of intersectionality in the context of social movements and its later incorporation into academic knowledge, relating the American Black feminists' contributions to the Brazilian production on this matter. On that basis, we discuss the rappers' witness accounts, allowing intersectionality to show its potentiality and the contradictions on the music video as a whole. [ABSTRACT FROM AUTHOR]

The Cold War muzzled Claudia Jones' voice, one of the most significant women of the twentieth century, but the rediscovery of her writings and activism offers us new challenges to understanding her epistemology in the 21st century, especially in regard to 'super-exploitation' and tripartite sense of oppression, both of which are at the root of intersectionality. The concept of tripartite oppression is intergenerational. In recent years, Jones has been credited with popularizing the idea of the triple oppression of Black women based on their race, class, and gender, but Louise Thompson Patterson used the term in an essay, in the same year that Jones joined the Communist Party. Patterson appears to use the term triply-oppressed in reference to reforming, the conditions of domestic workers. Whereas Jones' writings and activism connected tripartite ideology to the peace movement. Jones linked the questions of race, class, and gender, to anti-colonialism, anti-imperialism, and anti-fascism into a singular struggle to attain peace that would create an egalitarian society which makes her the mother of global revolutionary thought. The concept of triply-oppressed is not static. It embodies a degree of dynamism as it situates in the context of time and space; so that in the twenty-first century lexicon the concept is expressed in terms of intersectionality. [ABSTRACT FROM AUTHOR]

The article focuses on the role of mass incarceration and racial aspects as a hurdle in the development of social justice and democratic equality in the U.S. and its impact on African American women. It informs that anti-violence movement such as Black Feminism movement was raised to resolve the problems in the U.S. incarceral state. It informs that Black Feminist emerged to comprehend and interrogate the massive state-sponsored violence against African Americans enslaved in the U.S.

One popular strategy of opposition to practices of female genital cutting (FCG) is rooted in the global feminist movement. Arguing that women’s rights are human rights, global feminists contend that practices of FGC are a culturally specific manifestation of gender-based oppression that violates a number of rights. Many African feminists resist a women’s rights approach. They argue that by focusing on gender as the primary axis of oppression affecting the African communities where FGC occurs, a women’s rights approach has misrepresented African women as passive victims who need to be rescued from African men and has obscured the role of certain international institutions that have perpetuated the oppression of African women. In this paper, I defend these critiques by arguing that the use of a women’s rights framework to combat practices of female genital cutting among African communities has often been practically ineffective and morally inappropriate. [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]

Tricia Hersey, founder of The Nap Ministry, uses rest as a "healing mechanism" and a form of resistance. With a vibrant social media following, the Nap Ministry builds upon a strong history of Black feminist activism that centers the lived experiences of Black women. According to Hersey, rest is personal and political, a fight against the commodification and exploitation of laboring Black folks from chattel slavery to contemporary grind and hustle culture. This article explores how Hersey builds upon a lineage of Black women's activism in digital spaces while also exploring rest, "soul care," and communal healing as ideologies rooted in Black (cyber)feminism. I argue that Nap Ministry constellates Womanism, Black (cyber)feminism, and Black liberation theory by promoting the power of rest, encouraging resistance against what bell hooks describes as the "imperialist white supremacist capitalist patriarchy" that exploits Black women's labor and renders their voices 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 focuses on how Black girls counter the antiBlackness that pervades the culture of STEM/making through their STEM-rich, community-engaged co-making practices. As youth engage each other, their communities, and the world, they make in ways that respond to a critical awareness of the world as it is, and with a desire to agentically author a world that could be. Using participatory critical/relational ethnography and lensed through ideas on antiBlackness and Black feminist inquiry, we documented what, how, and why the girls co-make in their maker clubs. Findings explore how the girls negotiate antiBlackness in STEM and their social worlds through community-engaged co-making. We show how the girls' co-making involves radically-open margin work stemming from their occupation of the liminal spaces between antiBlackness STEM/community margins, enacted in solidarity with each other and their communities towards desired futures. Implications for supporting justice-seeking cultures of STEM-rich making are offered. [ABSTRACT FROM AUTHOR]

This kitchen-table talk is grounded in Black and Chicana feminist traditions, with the facilitator, Yvette M. Regalado, senior scholar Drs. Farima Pour-Khorshid, Timothy San Pedro, Yolanda Sealey-Ruiz, Mariana Souto-Manning, and community member Jessica Martell sit down to have a critical and authentic conversation around the real work that is being done to disrupt and move beyond the harmful prescribed curriculum. These conversationalists begin with an ofrenda, an offering, that connects and inspires their work. Then the discussion moves into types of coalition work done in our communities, and finally, we discuss our hopes and dreams for the future of education. So, sit down and dream with us as we discuss the consciousness of (re)defining equity and excellence in education. [ABSTRACT FROM AUTHOR]

Copyright of Advances in Archaeological Practice is the property of Cambridge University Press 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.)

Black feminist scholarship provokes us to reimagine archives in creative and speculative ways and echoes everyday Black communities' deep investment in memory that rejects the idea of African people as a people without history. I enter this discourse through Umi's Archive is an interdisciplinary and multimedia research project that draws on my family archive to engage everyday Black women's thought to investigate key questions of archives and power. In this article, I describe my experience curating, preserving, and presenting the archive and how that became a process of de-disciplining myself, turning to intimacy and mourning to learn from Black women by searching in my Umi's archive. [ABSTRACT FROM AUTHOR]

This article ponders the question: “How might EdD research methods courses be reimagined to position Black Feminist Theory as a comparable theoretical framework to guide epistemological stance development and scholar-practitioner inquiry?” By introducing Black Feminist Theory as a viable theoretical framework, this article posits its potential incorporation into reimagined EdD research methods courses. After providing a more detailed description of Black Feminist Theory and its associated constructs, the ways that Black Feminist Theory can shape scholar-practitioners’ inquiry is explored, including: 1) framing a problem of practice, 2) building conceptual and/or theoretical frameworks, and 3) connecting to research design and approaches. Implications for Black Feminist Theory’s alignment to the CPED framework are discussed. [ABSTRACT FROM AUTHOR]

This article approaches an emerging archipelago of visual biopolitics from two grounds: ontological security studies, and black feminist existentialism. The first perspective deals with visual representations that encapsulate (hu)man anxiety about the imaginary loss of a stable, unique and complete identity. And secondly, feminist existentialism provides an apparatus to reveal how these representations are underpinned by a (hu)man desire to avoid loneliness. The first part of the article unites in a single theoretical framework literature on phallocentric positionalities, political narcissism, but adds two new components—gender hierarchies, and the politics of "female loneliness." The second part explores empirically how cinema mirrors the "war gaze" that started to dominate Russian society and has led to a militarized virility in both domestic and foreign affairs. The article shows in examples from the twenty-first-century Russian cinemascape how silenced machismo is transforming Russian "vertical" biopolitics of loneliness for "home use" into a masculine "geopolitics of loneliness" in international relations. Both are based on the commodification of womanhood, and a consequent replacement of women's voice with phallocentric intonations. [ABSTRACT FROM AUTHOR]

One day in 1991, an affluent, white gay man walked into a hospital. To his surprise, he left a few hours later with a baby. Through the story of one Florida family, this essay explores the importance of the pediatric HIV-AIDS pandemic to the emergence of both state-sanctioned gay parenthood and the supposedly colorblind family politics of the 1990s. Drawing upon original oral history interviews as well as Black feminist scholarship, queer theory, and queer of color critique, this essay argues that social workers, doctors, and foster parents used daily decision-making practices to transform the meaning of family in the United States. [ABSTRACT FROM AUTHOR]

This paper examines Chimamanda Ngozi Adichie's Americanah (2013) and it's troubling of the silencing and policing of black female migrants. Focusing on the salon/hairdressers and Ifemelu's blog, I argue that the former represents an intimate and politicized narrative space whose production and habitation invites us to engage with migrant/feminine interactions and nonnormative feminine aesthetics. In addition, I read the virtual site of Ifemelu's blog as a space that transcends the circumscribed nature of interracial relations and dialogues. By portraying these spaces' cultivation of heterogeneity and polyvocality, Adichie's text advances an alternative politics of inhabiting racially and patriarchally hierarchized foreign spaces. [ABSTRACT FROM AUTHOR]

This paper addresses how the works of three female authors and artists from various parts of Africa and the Diaspora -- Pumzi by Wanuri Kahiu, The End of eating Everything by Wangechi Mutu, and "The Farming of the Gods" by Ibi Zoboi -- imagine a black feminist future through ecological imagery. My argument is twofold: first, I take my cue from Mutu's assertion that imaginative forms of world-building must connect systemic corruption to consumptive practices. Second, I claim such Afrofuturist works use geographical spaces marked by ecological abuse (poisonous spores, pustules, desert landscapes), displacement (discarded objects) and violence (human limbs) to negotiate the symbolic and material "marking" of black female bodies. Ultimately, I read these works as meditations on new forms of transnational communities that not only survive but thrive in the 21st century and beyond. [ABSTRACT FROM AUTHOR]

This work locates within Black feminist traditions a methodology and praxis that effectively engages Black women on the issues surrounding media impact. In the tradition of African Ring Shouts, healing circles provide Black women with the freedom to feel, think, reflect, exercise self-care, and strengthen social and emotional bonds. Far beyond a simply utilitarian purpose of collecting data for this study, healing circles create spaces for Black women to address the impact that symbolic forms of media violence have on their humanity and political voice. In this work, healing is a political path of resistance, a radical spiritual project that constitutes a step in the recovery of self by not only defying the assaults of the dominant culture but also constructing an alternative reality grounded in a discourse of counter-hegemonic knowledge. The power in healing as praxis is a methodology that radical feminist scholars across disciplines can employ to access and produce knowledge. [ABSTRACT FROM AUTHOR]

Some claim there is a lack of attention to black studies in current literary and academic fields in Spain. Even though there is an emerging wave of Afro-Spanish writers in the first quarter of the twenty-first century, many of them denounce the struggle they experienced to see their stories published and state that Afro-Spanish literature is absent from Spanish universities' curricula. Among the recent black voices that have achieved recognition in Spain is journalist and writer Lucía Mbomío, who condemns, in her debut novel Hija del camino (2019), the traumatic experiences that black women undergo with racism and sexism in Spain. With the aim of giving representation to the literature of Afro-Spanish women writers, the present article analyzes Mbomío's novel from the perspective of black studies, black feminism, and cultural studies. [ABSTRACT FROM AUTHOR]

This project report describes a community-engaged, extra-institutional, out-of-school Wikipedia editing project focused on the digital literacies of Black girls. The project was located in a systemically under-resourced neighbourhood of Pittsburgh, PA, USA. Given the under representation of Black women editing Wikipedia, and continued concerns about gaps in Wikipedia's content, this project made a critical intervention towards information justice. We report on the project's process in brainstorming, community engagement, set up, digital and analogue interactions, and reflection. Our approach was heavily informed by Black feminist pedagogy and critical information literacy. [ABSTRACT FROM AUTHOR]

This article discusses the narratives and images built about the black Brazilian female writer Carolina Maria de Jesus’ life and work, focusing on the literary and political debates structured on questions of race, class, and gender, with emphasis on black feminist perspectives. I present, from my ethnographic incursions and through interviews, some of the strongest narratives produced currently about the writer. I then deal with the relationship between the narratives and the images that circulate about hertoday and conclude by putting forward a hypothesis about the change I observe in the images economy about her that circulate today. The theoretical framework is based on the discussions of Georges Didi-Huberman, Marie-José Mondzain, and Nathalie Heinich. The first two discussions are particularly important regarding images, while the last discussion helps us understand the place of celebrities, including established artists, in contemporary imagery. Finally, I emphasize that this article is composed of preliminary considerations, as it is part of my doctoral research, which is a work in progress. [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]

In this conversation, Andrew Cutrone and Marquis Bey discuss Bey's recent monograph, Black Trans Feminism (2022) in the context of citation practices, black and trans feminist practice and theory, "radical‐radical thinking," and fugitivity. [ABSTRACT FROM AUTHOR]

This essay addresses the thorny question of whether Jewish women fit into the framework of intersectionality and what we gain when we read the work of early- twentieth- century German- Jewish feminists through the lens of a theoretical model developed by Black feminists in the United States in the late twentieth century. The essay situates the social activist and writer Bertha Pappenheim in a long tradition of international intersectional feminist thought: she recognized over a century ago that Jewish women had different concerns and a different experience of patriarchy than Christian women, as well as a different experience of antisemitism than Jewish men--not to mention that Christian feminists were not immune to antisemitism. Recognizing the marginalization of Jewish women within both the male- dominated Jewish community and the German feminist movement, Pappenheim founded a German- Jewish feminist movement that was distinct from yet integrated into the German feminist movement, and which sought to unite diverse German- Jewish women. [ABSTRACT FROM AUTHOR]

Narratives reflecting on a longitudinal study of sexual and reproductive health during the adolescent years of young, low-income, Black women in the US show that participants felt cared for, supported, and recognized during the study in ways counter to dominant modes of structural, medical, and obstetric racism and stratified reproduction. Black women's narratives illuminate how research tools offered access to alternative, unanticipated, and improvised sources of Black feminist care and social networks that have much to teach us about how to transform adolescent care in the face of reproductive injustices in the US. [ABSTRACT FROM AUTHOR]

In this review, we read the interdisciplinary traffic across critical human geography and feminist science and technology studies (FSTS) in light of the insights and destabilizing aporias—in other words, irresolvable contradictions or logical disjunctions—emerging from Black radical and feminist study. We highlight three thematic areas that have received sustained attention and debate and that resonate across the three fields: objectivity and subjectivity, agency, and life and its excesses. Inspired by the methodological provocations of Katherine McKittrick's Dear Science and the political demands of multiple intellectual currents within Black studies, we venture a modest upending of the form of the review itself. Rather than seek to delineate and codify contributions to a scholarly debate, we point to troubled assumptions and potential openings for those working at the intersection of critical human geography, FSTS, and Black studies. [ABSTRACT FROM AUTHOR]

The article discusses the violence perpetrated against African American faculty and students in the field of college writing. Topics include a vision of radical reparative justice for African American faculty and students, materiality of African American feminist pedagogy and racial politics regarding college classrooms or college writing.

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]

As a doctoral student at a research-intensive public Hispanic Serving Institution and a Teaching Assistant in Chicanx/Latinx Studies, I have engaged in a constant process of self-reflection around how to teach beyond the assumptions and generalizations embedded in the ideologies of Chicanismo and dominant academic culture. In this essay, I use autoethnographic reflection in dialogue with Black feminist and radical theory to interrogate my educational experiences and identity, and to reflect on how anti-Blackness enters the Chicano/Latino Studies classroom. I argue that violence has been upheld within Chicano studies through its reliance on “Raza” narratives that are often used to uplift and empower students as well as to inform the disciplines’ vision of liberation and shape its educational methods. While these narratives may have at one point served to established a sense of belonging among Chicanx students, I argue that notions of “la Raza” work against Chicanx/Latinx educators’ commitment to teach with social justice values in mind; to support our student’s critical skills development; and to uplift the varying experiences that these narratives tend to erase. In concluding, I explore alternative pedagogical methods that I have experienced in the classroom, that I now attempt to integrate in my own practice to articulate a more informed and empathetic praxis, rooted in the teachings of Black radical feminist and radical traditions, while promoting a critical commitment to social justice among my students, and especially Black and Afro-descendent students I may have in my classes. [ABSTRACT FROM AUTHOR]

The number of Black suburbs has expanded since the 1960s, however, research on gender and how Black women contribute to their formation is understudied. Grounded in an intersectional framework, this article places women at the center of the analysis of Black suburban life. Using a multisite ethnography conducted during the Great Recession, I make a case for a Black diasporic suburb model and analyze the labor and household practices Black women use to sustain their families' suburban lives. This article generates new insights into the heterogeneity of and Black suburbs in general, and the dynamic culture and economies of Black suburban women, in particular. Thus it contributes to new thought in Black feminist geography and the sociology of suburbs. [ABSTRACT FROM AUTHOR]

In the mid 1970s Black women, and Black feminists in particular, were increasingly visible on television, as they took positions as broadcast journalists and news anchors; starred in dramas and situation comedies, such as Good Times ; and appeared as experts on an array of public affairs programs, including shows developed by Black Power leaders and feminists. This essay examines this rise and the constraints on it by analyzing Black feminists' television activism and their appearances on three programs in the 1970s: two feminist public affairs programs that both aired on PBS stations, Woman (1973–1977) and Woman Alive! (1974, 1975, 1977); and For You Black Woman (1977–1985), a syndicated talk show which was not directly linked to any political movement but was pioneering because it was the first talk show and "public service" program addressed to Black women. Feminist programs— Woman and Woman Alive!— asserted a sisterhood based on gender oppression and encouraged Black women to join it, but they did not consistently address the intersection of race and gender. On the other hand, although For You Black Woman was a more conventional talk show for women, as it focused more on parenting, beauty, and fashion, not feminist or Black Power politics, the show tailored these topics to Black women, discussed race and gender in the distinctive experiences of Black women, and created space for Black women to be experts on a variety of topics. The least explicitly politically program of this triad, For You Black Woman provided a potent political space for Black feminism. [ABSTRACT FROM AUTHOR]

This article explores the concept of queer utopia, drawing from Muñoz's writings on queer futurity, from Simon Nkoli's embodiment of the struggle for queer utopia through organising with GLOW and in spaces of militant joy like Pride marches, and from modern queer Black feminist interpretations of nightlife spaces in Johannesburg. Through a close reading of a queer Black nightlife event in 2021 called Queertopia, this article argues that queer Black feminists are embodying queer utopia through nightlife, even in the midst of the manifold crises of COVID-19 and late-stage racial capitalism and cisheterophobia. By linking practices of healing and nightlife in these events to resistance to racial capitalism and cisheterophobia, and particularly lifting up queer Black people involved in activism and social movement and cultural organising work, these parties continue the lineage of Simon Nkoli's work towards dignity and joy. They exist as experiments in queer Black feminist practice, particularly through growing bonds and emphasising relationality between organisers and attendees of these parties, and focusing on healing, dancing, and dreaming in collective space. This article ultimately argues that these nightlife spaces are practices, in the legacy of Nkoli's activism and analysis, of embodying resistance and queer Black visibility, and ultimately of imagining utopias where queer Black people can fully thrive. [ABSTRACT FROM AUTHOR]