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Surviving R. Kelly (Part I) (SRK) was intended to amplify the voices of tens of Black and Latino women who have faced sexualized violence at the hands of singer Robert Kelly. The creators hoped to highlight the fact that these women's testimonies had been deemed untrustworthy by the American legal system, and accosted within mainstream American media. Given that a lack of mainstream outrage regarding the violent experiences of Black women is neither new nor isolated to those victimized by Kelly, and considering that SRK documents the stories of visibly Black women, the docuseries constitutes a potential space for resistance to the harms perpetrated against Black girls and women overall. Thus, I will use a feminist critical theoretical lens to examine the extent to which SRK disrupts the imperialist white supremacist capitalist patriarchal paradigm within which Black girls' and women's accounts of sexualized violence are systematically denied credibility and/or attention. I argue that, while SRK begins to critique the harmful social norms that hinder the testimonies of Black victims/survivors from being both heard and believed, the docuseries falls short of holding responsible both the people and the systems complicit in the marginalization of Black female victims/survivors. [ABSTRACT FROM AUTHOR]

In response to Dustin Garnet's (2015) article "Polyptych Construction as Historical Methodology" in the International Journal of Qualitative Studies in Education, this paper aims to insert citations of feminist theories into the record of polyptych methodology. Examples from Black Feminist Theorists offer models of form to polyptych construction. The author further illustrates how they implement polyptych methodology and form in their art education historical research. [ABSTRACT FROM AUTHOR]

This essay engages contemporary narratives of black maternal ambivalence to unsettle residual attachments to choice within the frame of reproductive justice. The contemporary fiction of Brit Bennett's The Mothers and Tayari Jones's An American Marriage, as well as Black feminist work on Assisted Reproductive Technologies, reconsider the difficult ways that race and 'choice' have been in tension with each other in political and medical discourse around reproductive rights. Feminist choice debates have been intentionally reframed away from 'rights' and toward 'justice' as an attempt to account for the hyper-control of Black reproduction across a modern history that includes enslavement, mass incarceration, and myths of hyper-reproduction. Complex narrative accounts of thwarted or uncertain Black reproduction built from the embodied experiences of blackness can consider both choice and justice without romanticising motherhood or autonomy. This article troubles the weight on black feminism to conceive and carry children – symbolic and material – into and through precarious life chances into secure (political) futures. Through thick descriptions of the reproductive that run through desire, uncertainty, debt, and vulnerability, black feminist thought and expressive culture can displace autonomy as the underpinning and endgame of feminist reproductive politics. [ABSTRACT FROM AUTHOR]

Women of color in higher education face unique challenges shaped by gender bias, stereotypes, underrepresentation, and other complexities of intersectional identities. Grounded in the Black feminist lens, this conceptual framework highlights the critical importance of cultivating inclusive campus culture and promoting a strong sense of belonging. Establishing an equitable and inclusive campus culture is essential for advancing the academic success and psychosocial wellbeing of women of color in academia, as highlighted by the existing literature. In this paper, we propose a three-pronged approach to accomplish this goal: (a) generating awareness through education and training, (b) adopting inclusive and Black feminist pedagogy, and (c) implementing institutional changes. [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]

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.

"Reimagining Liberation: How Black Women Transformed Citizenship in the French Empire" by Annette K. Joseph-Gabriel explores the lives of seven Black women who sought French citizenship in unique ways. The book emphasizes the women's experiences of multiple oppressions and their determination to create a more just world. Joseph-Gabriel's research is guided by a Black feminist ethic of care, which amplifies Black women's labor and challenges dominant narratives about transnational decolonization movements. The book also highlights the contributions of Black women to history and explores the concept of decolonial citizenship and its implications for collective identity and belonging. Joseph-Gabriel draws on the work of Black feminist scholars and theorists of world literatures in French to demonstrate the theoretical contexts that inform her research. Through archival work and close readings, she uncovers the feminist, transnational, and decolonial engagement of these women, expanding our understanding of the struggle against colonialism. The book adopts a Black feminist ethic of care, paying attention to the erasures and contributions of Black women and reimagining liberation through their perspectives. [Extracted from the article]

Using discourse analysis and autoethnographic research, I center twerking as a Black dance and a Black feminist practice. My research challenges omissions in communication studies, which has tended to overlook embodied practices as paths to liberation and contributes to scholarship in dance studies that amplifies the significance of Black women and ratchet feminism. Inquiries propelling this research are: (1) what does it mean for Black women to express physical joy through twerking?; (2) how do women resist politics of respectability and embody worthiness through twerking? By analyzing both the affordances of twerking and the ways the dancing has been dismissed, I reveal interlocking systems of white supremacist and patriarchal exclusions that attempt to destroy Black women's pleasure and power. [ABSTRACT FROM AUTHOR]

In this article, we survey quotes, narratives, and theories of Black feminist scholars to provide some historical context of the Black feminist voice that challenged notions of achievable equity and elucidated the uniqueness of challenges relative to intersecting identities such as race and gender. The article delves into three Black feminist theories in adult educational studies to explore how core tenets of these particular theories could inform the development of an adult learning model. Next, we describe our proposed adult learning model based on a restorative justice structure centered in core concepts of the evolutionary voice of Black feminism. [ABSTRACT FROM AUTHOR]

This article is based on a talk I gave at the London School of Economics in March 2023. The talk was structured in a way to give me the freedom to reflect upon some of the key themes in my book Women's Activism in Twentith Century Britain; making a difference across the political spectrum. I wrote the book during the pandemic. Archives were closed and even when they opened I could not use them as I had to shield because of health issues. Consequently, the material I relied on was what I could access on-line and on people who I could interview on Zoom. My book drew on my own experiences as an activist and my own theoretical development as a feminist. History and activism intertwined: my story as a former activist and my view that feminist historical scholarship is itself a type of activism came together to give direction and meaning both to my research and to my writing. In my talk, and in this Viewpoint, I want to show the heterogeneous nature of activism, of how individuals and groups from a range of different class and racial background sought to make a difference to their locality, their country and sometimes the world. I argue that women are not a homogenous group but are united—and divided—by class, ethnicity, gender and so on. For instance, not all female activists campaigned for progressive measures, indeed many promoted reactionary agendas. [ABSTRACT FROM AUTHOR]

While anthropologists have played roles speaking out for marginalized groups, formalized to combat Antisemitism, racism, and xenophobia, they have also aided in the marginalization and oppression of communities, justified colonialism, and put the communities they have studied at risk. In recent decades, anthropologists have rethought the way research is conducted, presented, and justified to reduce harm to communities. Despite these shifts, anthropological training has been slow to include activist work by women of color and other marginalized people, leaving anthropologists‐in‐training with limited concrete guidance on how to apply their anthropological lens to social justice. Addressing this gap, this article centering a Black feminist analysis offers an interview conducted between anthropology students and a professor of anthropology, giving insights into how anthropological thought can be applied to activism and advocacy. Centering Black feminism is not only important to redress historical marginalization within the discipline. By centering the lives of marginalized people within an intersectional lens, Black feminist analysis provides a mandate to rethink theoretical models, such as political ecology, the dominant frame anthropologists have used to address disasters and climate change. Also importantly, centering Black women's bodies and embodied experience uncovers the urgent necessity for self‐care during fieldwork. Prof. Felima embodies both these challenges, and offers candid advice to students, inspiring a two‐way dialogue. [ABSTRACT FROM AUTHOR]

This document provides brief biographical information about various contributors to the Signs: Journal of Women in Culture & Society. The contributors come from diverse backgrounds and have expertise in a range of fields, including art, social research, philosophy, political science, law, and literature. Their research interests encompass topics such as abortion, gender and race, feminist theory, women's representation, and gender-based violence. [Extracted from the article]

This research applied a feminist geographical framework to analyze the significance of Kentucky in bell hooks' Black feminist theorization. Utilizing narrative inquiry and the constant comparative method to analyze her memoir, Bone Black , poetry collection, Appalachian Elegy , and a collection of essays called Belonging , the findings illuminate the conditions, interactions, and consequences of homemaking for the politics of location. These findings reveal the process of becoming a subject, suggest a feminist geographic approach as an alternative to more abstract understandings of margin and center, and provide a more nuanced understanding of the significance of movement and stillness in knowledge production. The article concludes by suggesting that Kentucky is central to hooks' feminist visions and theories. [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]

Over the last 40 years, scholars have adopted many different approaches to studying intersectionality. A common refrain in the literature is that one cannot evaluate the implications of an intersectional theory with an interaction model. In this article, we demonstrate that a large class of claims regarding intersectionality, whether quantitative or qualitative in nature, can only be evaluated within an interactive framework. There is some uncertainty among those who adopt quantitative methods in their intersectional research about how interaction models work. In addition to outlining the necessary evidence to support claims of intersectionality, we provide useful advice on how to appropriately specify and interpret interaction models to better evaluate these types of claims. We believe that considerable progress can be made in our empirical and theoretical understanding of intersectionality if scholars follow the advice provided in this article. [ABSTRACT FROM AUTHOR]

It discusses intersectionality and Black British feminism, Islam and feminism, Queer theory and feminism, and Applying critical leadership. This book asks which and whose feminist theories are used to explain gender and feminism in educational leadership, management, and administration (ELMA) viewed from a feminist perspective. The third section (Chapters 7-9) on gender-related issues in ELMA discusses digital feminism, men and pro-feminism and femonationalism in the "Trojan Horse" affair. [Extracted from the article]

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]

Copyright of Feministische Studien is the property of De Gruyter 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 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]

In this article, I ask, how can we draw from acts and forms of kinship to strengthen our dreams of being free? Looking at a specific example of Indigenous political intervention that occurred in January 2017 during the airport protests against President Donald Trump's Muslim ban, I explore the political and analytical possibilities of feminist relationality, particularly relations of care, reciprocity, and abundance, for articulating a practice of accountability that is often erased or elided in comfort feminism. These relations of caretaking are at the center of abolitionist and decolonial projects, particularly those espoused by radical Black and Indigenous feminists. I bring Indigenous and Black feminist traditions of relationality together to explore how politicized kinship unsettles comfort feminism and draw from the decolonial and abolition geographies of these two traditions to chart a different path of relationality, one not overdetermined by relations of abandonment, harm, and scarcity that drive the carceral regimes of capitalism and colonialism. [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]

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 highlights my first-hand experiences as a participant in the 2019 Black Transnational Decolonial Feminism summer program in Brazil. Grounding the article in critical scholarship—including Black feminist thought and decolonial feminism—I explore, reflect upon, and examine key challenges and possibilities that emerged in the program. I am interested in contributing to fostering transnational, Black feminist solidarity and forging connections across lines of contention. [ABSTRACT FROM AUTHOR]

I Feminist conversations on peace i offers a collection of transcripts of "chats" between feminist academics, activists and practitioners from around the world. In the second book reviewed here, I Finding gender equality in the women, peace and security agenda i , Barbara Trojanowska offers an empirically rich and systematic analysis of gender equality debates within the Women, Peace and Security (WPS) agenda. Trojanowska guides readers carefully and clearly through her analysis of the "multifaceted, complex, and cross-cutting issue" of gender equality (p. 17). [Extracted from the article]

The article focuses on court case of Roe v. Wade, back-alley abortion that has been the prevailing linguistic shorthand that mainstream abortion rights advocates which have employed to remember the criminalized abortion era. Topics include examines at first blush, it might seem as if back-alley abortion is about space, its rhetorical work is equally about time.

This article unspools the history of nylon as a commodity between two Black feminist cultural expressions, Senga Nengudi's R.S.V.P. series and Audre Lorde's Zami. The first popular petroleum‐derived synthetic fiber, nylon was a crucial material in building what Dwight D. Eisenhower was to dub the "military‐industrial complex." Through readings of R.S.V.P. and Zami, the article traces the racial and gendered history of nylon as both a fashion commodity and a military resource. These readings demonstrate Black feminism's central relevance to US military imperialism, particularly in Asia and the Pacific, as well as imperialism's impacts on Black femininity during the Cold War. This article argues that Black feminist aesthetics, such as those Nengudi and Lorde employ, restores the context of commodities like nylons, revealing the centrality of Black women's productive and reproductive labor to US empire. Most important, as R.S.V.P. and Zami restore context, they also generate a system of value in opposition to racial capitalism that does not depend on violence against Black women. [ABSTRACT FROM AUTHOR]

When looked at closely, you can see how the knowledge of black feminism, with emphasis on cultural differences and experiences, produce an almost universal set of values and meaning to life (p. 148). Black feminist sociology is one of the many corrective subcategories of sociology that highlights the exclusion of race from theories of gender inequalities (p. 2). Shaonta' E. Allen goes on to reflect on the ideas and activism of black feminist pioneer Ida B. Wells-Barnett by conceptualizing scholar-activism and explaining how the foremothers of black feminism understood the importance of subjectivity. [Extracted from the article]

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]

In this writing, I revisit bell hooks' (1999) Happy to be Nappy and of fer counterstories to the negative representations of Black girl hair in schools. In my counterstories, I explore my own journey of going natural - ceasing to use chemical relaxers in my hair. Going natural has required me to (re)member childhood knowledges and consequences around being nappy. For me and many, young, Black girls - and women - these lived experiences are often painful and harmful. In the analysis, the themes of anti-Blackness, politicizations of hair, and love speak to the continued need to develop deeper and more nuanced understandings around the role of Black hair in school success. [ABSTRACT FROM AUTHOR]

Background: People of African Nova Scotian (ANS) ancestry are a culturally distinct group who experience numerous socioeconomic inequities and health disparities, secondary to structural and social determinants of health. Understanding the experiences of ANS health practitioners is important in addressing anti-Black racism in health care. We sought to critically examine the leadership experiences of ANS nurses in health care practice.Methods: We used Black feminist theory to guide this qualitative study. We conducted 1-on-1 semistructured telephone interviews with ANS nurses and analyzed interview transcripts using Critical Discourse Analysis.Results: We interviewed 18 nurses of ANS ancestry. We conceptualized study findings in 3 overarching areas: People of ANS ancestry as a distinct people, institution of care, and leadership philosophy and practice. Each area, and its corresponding themes and subthemes, illustrated an emergent understanding of factors that influence leadership among ANS nurses, such as socialization, early exposure to care and diversity in health care. Participants perceived and practised leadership in a manner that transcended formal titles or designations.Interpretation: African Nova Scotian ancestry is implicated in the perception and practice of leadership among ANS nurses, who considered leadership to be a fundamental component of nursing practice that was grounded in community-oriented care. This study provides new insights that could inform recruitment, retention and representation of ANS people in nursing and other health professions. [ABSTRACT FROM AUTHOR]

The goal of the actual paper is to discuss about the historical and social main on the black feminist pedagogy in schools, because we understand that a single feminism does not take care on all the women's schedule. From the understanding about the theme and its theoretical references, mainly black feminists intellectuals, such as Lélia Gonzales (2020); bell hooks (2015); Angela Davis (2011-2017); Kimberlé Crenshaw (2002); Sueli Carneiro (2002); Sojouner Truth (1851). Furthermore, we use the decolonial viewpoint, problematizing the eurocentric patterns imposed by the colonizers have produced the sets of intersectional oppressions, as the sexual, races and gender ones, and so on. In this way, we consider that writing about black feminism pedagogy is already subvert oppressive curricula that keep reproducing ethnic racial on the eurocentric point of view, making invisible the knowledge production made by black woman. [ABSTRACT FROM AUTHOR]

This article explores an inflection point for a community of cryptography advocates as they grappled with a series of cascading failures. Drawing on 3 years of ethnographic observation and interviews at conferences devoted to building privacy systems, I consider how a determinist conception of encryption technologies inhibited the widespread adoption of privacy technologies. I develop the frame of "survival of the cryptic" to call attention to the way this conception fails to acknowledge how power shapes the conditions of surveillance: that race and racism, gender and misogyny affect not only who is most impacted by surveillance but also how the encryption technologies developed to inhibit surveillance were designed—and, as importantly, who they were designed for. I conclude by offering a new imaginary for encryption that draws on queer, black and feminist thought by centering the need to create safe and autonomous spaces for collective survival under conditions of mass surveillance. [ABSTRACT FROM AUTHOR]

This roundtable stems from a Zoom event, "New Directions in Feminism and Global Race Studies (a Book Conversation)" with authors Tiffany N. Florvil, Kaiama L. Glover, Annette K. Joseph-Gabriel, Katherine M. Marino, Robin Mitchell, and Jacqueline-Bethel Tchouta Mougoué, hosted by Samantha Pinto. These scholars discussed their recently published books, which expand how we think about transnational feminism and global Black feminisms in the Americas, the Caribbean, Africa, and Europe. The lightly edited transcript of the conversation explores how putting Black women at the center of histories of global feminisms and race studies transforms these fields and the questions that are usually asked. The authors also discussed navigating research challenges and confronting racism in the sources and in the archives. The conversation underscores the importance of intellectual community, as well as the relevance and urgency of Black feminist scholarship today. [ABSTRACT FROM AUTHOR]

In this essay I first elucidate how white women's literatures of madness in the early twentieth century, as well as feminist criticism, utilize racialized madness to frame the recovery and liberation of white feminist protagonists. As a counterpoint to these white literatures of madness, I draw upon short stories by Marita Bonner, an early Black feminist author who speaks back to this narrative trend by articulating the structural forces that impact Black women's mental distress. I argue that Bonner's corpus deploys what feminist disability scholar Jina B. Kim terms a proto–"crip-of-color critique" through her explorations of pathologizing structures of care and state surveillance, from domestic confinement to institutions, jails, and reformatories. Like psychiatric survivor movements in the present moment, Bonner shows the inefficacy of agitating for psychiatric reform when these protests do not encompass the imprisonment and confinement of Black women in distress. In this way, I show that genealogies of mad activist movements should be traced not just through the work of white, middle-class psychiatric survivors but also through long-standing Black creative expression that critiques structures of confinement and incarceration wholesale. In line with the growing body of feminist disability studies scholars interrogating the racialized dimensions of able-mindedness in contemporary works, I posit that centering Black feminist literary expression in the early twentieth century remaps our feminist genealogies of mad critique. [ABSTRACT FROM AUTHOR]

This article aims to reflect on the implications of feminist movements for the decentering of the postmodern subject. Starting from the notion of subject in Modernity, that is, of a rational Man, unique and at the center of knowledge, we will analyze the impact of this notion in Postmodernity from the perspective of feminist movements. Our focus will be the feminist slogan "the personal is political": by bringing to the public issues hitherto confined to the private, such as childcare or the domestic division of labor, this notion has strongly shaken the modern idea of an unquestionable subject, mister of himself and holder of knowledge. Personal issues also entered the academy, thanks to the production of black feminists. By constructing theories starting from personal questions, placing themselves as subject and object of study, these intellectuals provoked a great decentering in the figure situated so far at the center of knowledge: that of Man, European and white. From this brief journey, our hypothesis is that feminist movements have strongly shaken the notions of public and private in postmodernity, contributing to the decentering of the subject today. [ABSTRACT FROM AUTHOR]

This photovoice study engages a Black feminist thought lens to identify the sites of oppression that posed barriers to the well-being of 22 graduate Students of Color (GSOC) enrolled at Clemson University and their subsequent mechanisms of resistance. Findings point to individual, cultural, and institutional forms of domination and students' resistance tied to community networks, healing, and activism as campus leaders. This paper ends with implications for practice for campus agents who serve GSOC. [ABSTRACT FROM AUTHOR]

Jada Pinkett-Smith, Willow, and Gammy are hosts of the internationally renowned Red Table Talk, where family members and A-List celebrities join the Facebook Live streamed conversation about personal and controversial issues. This proposed activity builds upon black feminist thought and utilizes the format of the Red Table Talk while staying true to the environment of self-awareness, self-reflection, acceptance, accountability, and support that Jada, Willow, and Gammy are known for fostering. This modified activity includes a 15-to 20-minute presentation that reviews concepts taught in the previous class session, a one-page handout of key information and discussion questions, and hosting a 30- to 40-minute Red Table Talk discussion with a small group of classmates. The types of communication courses that this activity is most beneficial for are those that focus on diversity, social justice, organizations, interpersonal, gender, and culture. This activity introduces students to Black Feminist Thought and Red Table Talk—both are frameworks created by Black women that allows for exploration of personal and controversial issues from intersectional perspectives. After completing this activity, students should be able to (1) recall and apply course concepts (e.g., microaggressions, marginality, identity, and diversity); (2) co-create an educational environment that engages with small group discussions from a self-reflective awareness; and (3) explore course topics from intersectional lenses. [ABSTRACT FROM AUTHOR]

Copyright of Arte & Ensaio is the property of Arte & Ensaio 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.)

In this article, we build on the vital insights of feminist thought in economic geography, extending this body of work via a global Black feminist geographic lens. To do so, we center two moments of the Ugandan bridal industry: the international trade of imported dresses and their design and refashioning there. Via the journeys of these dresses, we make visible how connected racial-gendered and classed power relations structure, drive, and manifest global trade networks. We provide geographically contextualized accounts of the gendered-racialization of economies, while always tracing the ties between varied forms of that racialization across place and through history. And we demonstrate the agency and crucial economic worldmaking of African women who labor within and fashion economic geographies. More broadly, we use dress, and the act of dressing up, in two ways. First, via a global Black feminist lens, we show how dress can be a deeply instructive material object that tells us much about the geographies of economies. Second, we use dress as a metaphor for urgent and playful connection, helping us to refashion the subfield of economic geography as feminist, antiracist, and critically transformative. [ABSTRACT FROM AUTHOR]

We begin this essay by sharing a bit about our entry points into Black, Indigenous, and Afro-Indigenous feminist solidarities before entering into conversation with Mikki Kendall whose work Hood Feminisms: Notes from the Women that a Movement Forgot inspired the title for this essay and offers important insights for Black and Indigenous feminist solidarities. Kendall's words, alongside those of Monture-Angus, highlight the unique experiences that inspire many Black and Indigenous women on their journeys' to university. Our work seeks to identify the tensions of "hood-in-g the ivory tower" in several ways. First, we weave in personal narrative to offer a reflection of what it means to engage in academic spaces from the hood. In this way, we explain what it means to literally bring the hood into the ivory tower. Second, we document the genealogies of feminist writings that shape our work. Third, by drawing on the sentiments of the "Hooding Ceremony" we present lessons to assert what it means to support our Lively-Hood within academic spaces. To document our understanding of Black, Indigenous, and Afro-Indigenous feminist solidarities, we will elaborate on the concept of "hood-in-g the ivory" throughout the article by offering reflections of our individual and shared positionalities in relation to activist practices in and out of classrooms. [ABSTRACT FROM AUTHOR]

In the United States, feminists within mainstream rape crisis advocacy have been working to address rape by advocating to end the DNA backlog and therefore, the expansion of DNA databases, locally and nationally. Despite criticisms from radical abolition feminists for practicing carceral feminism that incarcerates more Black and Brown people, rape crisis advocates have been continuing their entanglements with criminal justice, fully recognizing the contradictory ends of such investments. In this paper, I explore their continued carceral investments, through underlying logics and justifications based in science and law and the impacts of doing so, as it relates to the problem of racialized policing. Relying on Black feminist epistemologies and interdisciplinary methodologies, my analysis draws upon archived documents, reports, legislations, and ethnographically driven interviews and observations with and amongst state and non-state actors, who are stakeholders in DNA biosurveillance. I argue that carceral feminists continue their carceral investments through two justifications—materiality and recidivism—that results in intensification of policing in communities of color by expanding genome based racialized biosurveillance. The implications of their justifications further harm survivors of violence, and produce a multifaceted recidivism, that is unbounded spacio-temporally, deepening and furthering state reach within communities of color in perpetuity. [ABSTRACT FROM AUTHOR]

In this paper, I discuss the epistemological injustices that Black women face in academia. I review Patricia Hill Collins's work, "Learning from the Outsider Within: Sociological Significance of Black Feminist Thought," which details the unique knowledge standpoint that Black women possess. I build upon the ideas set forth by Collins and other scholars to understand how the traditional knowledge validation process is tainted with political implications and harms Black women. I then offer recommendations rooted in alternative epistemology principles to combat the injustices inherent in academia. [ABSTRACT FROM AUTHOR]

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]

For decades, feminist researchers have been denouncing the asymmetries and violence that patriarchy institutionalizes through various mechanisms: marking bodies and performances; meanings and communications; feelings and affections; belongings and possessions; spaces and possibilities. In Latin America, Black and postcolonial feminists and researchers adhered to the critical subaltern perspective have turned this reflection into a methodological, theoretical, and political imperative, highlighting the need to change the places of enunciation of patriarchal asymmetries to identify their persistence in different corners of social life. However, there are many spaces where the reproduction of these inequalities continues to operate in a naturalized way: the world of academic and university research is, contradictorily, one of them. In recent years, we have collected stories and shared experiences with research colleagues and teaching staff from different countries who have been subjected to sexual harassment, threats, discrimination, and gender violence. Some of these situations take place at work; others invade family and domestic environments, evidencing that the violent imprint of patriarchy persists and reproduces itself transversally, even among those professionals dedicated to the social critique of these problems. The present article covers these narratives to reflect on the place of epistemic enunciation that researchers use when we dedicate ourselves to study gender violence. Is it possible to develop ethical feminist research on these issues without adhering to "radical reflexivity?" [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]

The purpose of this research article is to provide an examination of the structures and practices of historically White student organizations (HWSOs). Examined through the lens of Black feminist thought (BFT), this article offers a critical analysis of the gendered racial encounters and interactions of Black women in historically White campus involvement spaces. This article critiques the structure and environments of HWSOs by centering the lived experiences of Black undergraduate women who were members of HWSOs. Categorized through BFT's matrix of domination, participants' narratives are juxtaposed among the four domains (structural domain, discplinary domain, hegemonic domain, and the interpersonal domain) outlined by Patricia Hill Collins. The experiences of Black women who were involved in HWSOs describe the nature and forms of oppression Black collegiate women encountered in HWSOs at one, historically White university in the Southeastearn region of the United States. [ABSTRACT FROM AUTHOR]

Tarana Burke, a Black cis woman who grew up in the Bronx, New York, developed the politics of saying "me too" while working to address the sexual violence that Black girls and women experience in their families and larger Black community. A crucial question to ask, then, is how the #MeToo global social media manifestation of Burke's campaign remains faithful to the specific Black feminist politics of intersectionality and collectivist self-understandings that affirm anti-institutional community-based strategies for ending sexual violence. As a result, the face and politics of the now viral #MeToo social media campaign has tended toward bourgeois, Western and white cisgender women and, correspondingly, struggled to sustain the Black feminist politics of Burke's local "me too" activism ([31], 200). [Extracted from the article]