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The article presents highlights of a roundtable discussion on the significance of the American Civil War. Topics discussed include emancipation of African American slaves and African diaspora, secession of Southern states that led to the passage of the Homestead Act and Pacific Railway Act, Civil War as a formative event of Reconstruction, freedom and anti-racism in U.S. history, and relevance of the Civil War to capitalism and neoliberalism, as well as to political and agricultural economy.

Racist violence has deep colonial roots that affect all aspects of life and the repertoires of violences in contexts such as the Colombian contemporary war. In this article, I will construct a woven web at three moments. Through this, I argue that teaching history from historical consciousness in settings such as schools can contribute to necessary social dialogues for processes of historical reparation such as those pertaining to the African diaspora who were victims of the slave trade and are now settled in Colombia. Through this web, I also discuss pedagogies that incorporate categories such as the longue durée, historical consciousness and continuity and change that contribute to restorative, anticolonial and historical reparation processes. [ABSTRACT FROM AUTHOR]

The Behavioral Risk Factor Surveillance System (BRFSS) is a randomized national U.S. telephone survey administered by state health departments. This study aimed to identify how Black/African Americans understand BRFSS caregiver and cognitive decline surveys and terminology to inform health messaging that centers the Black/African American experience. In focus groups, BRFSS surveys were administered to Black/African Americans (n = 30) aged ≥ 45 in Oregon. Participants were asked how they interpreted BRFSS terms 'memory loss' and 'confusion,' how these terms related to Alzheimer's and dementia, and about caregiving and cognitive decline experiences. The culturally responsive Africana Worldview guided interpretation, which centers the Black/African American experience and individuals within interdependent relationships and community identity when explaining behaviors of people from the African diaspora. BRFSS survey responses differed from focus group responses to the same questions. Two participants reported providing care in the past two years on the survey; in discussions, 21 participants reported providing care in the past two years. Interpretations of BRFSS terminology varied greatly. Differences between age-related cognitive changes, dementia and Alzheimer's disease were unclear. Cognitive decline was largely understood in terms of identity loss and relationship changes with the affected individual, and how that individual's relationship changed within community. Caution is advised when using BRFSS data to frame messaging because key cognitive health terms are not universally understood. Messaging that apply the Africana Worldview centralizes relationships and community rather than impact on individual's day-to-day activities, may be more effective for Black/African Americans and for other groups with different cultural and life experiences. [ABSTRACT FROM AUTHOR]

The document "QUARTERLY SCORES LIST: SOLO WORKS FOR CLASSICAL GUITAR BY BLACK COMPOSERS" compiled by Damian Lamont Goggans and edited by Kathleen A. Abromeit presents a list of solo works for classical guitar by Black composers and arrangers from the African diaspora. The compilation includes representative works for each composer, with some pieces being self-published and contact information provided for ordering. The document aims to highlight the contributions of Black composers and arrangers to classical guitar music, showcasing a diverse range of musical styles and compositions. [Extracted from the article]

In the wake of recent interventions to better connect the subfields of international migration and race and ethnicity through a sociology of racialized immigration, we push this further by arguing for the necessity of a global Blackness perspective on global migration. Such a focus does not just reflect the role of race in the dynamics of migration, and vice versa, but more importantly shifts assumptions about this relationship. So, it is not enough to say that race matters in migration but rather that blackness and Black lives matter in how migration unfolds. Using global blackness as a starting point in our analyses of migration reveals a clearer and closer entanglement of race, racism, colonialism, and migration. We argue that global Blackness structures notions of who migrates and under what conditions, as well as our ideas regarding migrants and their descendants and use the examples of New York City, Paris, and France as paradigmatic sites for understanding this relationship. [ABSTRACT FROM AUTHOR]

This study departs from earlier studies by incorporating nonlinearities, asymmetric structures, cross-sectional dependence, and policy variations across countries into the remittance-poverty causal nexus. Due to the high incidence of extreme poverty in sub-Saharan Africa (SSA) despite the persistent remittance inflows to the region, data on SSA for the periods 1981–2020 are analyzed using the Hatemi-J data decomposition procedure, a battery of second-generation estimators, and Dumitrescu-Hurlin heterogeneous panel Granger non-causality test. The findings, unlike prior studies, confirm the existence of cross-sectional dependence, as well as the need for policy diversity among SSA countries. The research outcomes also differ from previous research in that they reveal multiple features of asymmetries in the causality between remittances and poverty reduction which vary across SSA countries. Policy differences among SSA nations to address country-specific peculiarities are attested by symmetric causality. In certain countries, remittance inflows are stimulating factors that induce poverty reduction, whereas, in others, the high incidence of extreme poverty is a causal agent that pushes Africans in the diaspora to send money home to help alleviate poverty. Only a few instances of bidirectional causality have been established. Evidence of no causality is found to exist in some countries. The outcomes of nonlinear and asymmetric causalities are more diverse. All of the pairs of positive and negative components show strong evidence of asymmetric causality, which varies across SSA countries with more informative and robust policy dimensions. The imperative policy implications of the research outputs for poverty reduction are drawn and discussed. [ABSTRACT FROM AUTHOR]

Jokes concurrently produce humour and offence owing to differences in cultural considerations of funniness and taboo. With growing audience diversity and online dissemination of live events, stand-up comics are exposed to increased scrutiny for irreverent anecdotes. Yet, 'punching up' has become an acceptable form of benign transgression. This is more so in cross-cultural contexts where differences heighten offence, because jokes do not just make us laugh but also create discomfort, especially when the joke-teller is different from us; whether it is 'up' or 'down', a punch is still a punch. Using the stand-up acts of four African diaspora comedians – Andi Osho, Dave Davis, Urzila Carlson and Trevor Noah – this essay interrogates cross-cultural joke presentation mechanics, themes and performer–audience relations to determine how and why these jokesters variously utilize punch-up jokes. Queries guiding the study include, what performance specificities do humourists enact to mitigate offence while dealing with sensitive/volatile subjects and a more diverse, political correctness-conscious audience? What is/are the relationship(s) between identity, cultural representations and jokes? In answering these questions, the emphasis is on discussing how the selected comedians craftily erect pre-determined sets of values that establish the context(s) within which the offensiveness of their 'punch(es)' is/are mitigated. [ABSTRACT FROM AUTHOR]

The increasing presence of African diasporic people in Europe and their identity politics have given rise to a proliferation of studies on their experiences, albeit with the exception of central eastern Europe (CEE). This research expands on this scholarship by addressing lived experiences, racialisation processes and struggles to belong among Afropeans in Czechia. Grounded in ethnography the study draws from narrative interviews with self-identified Afroczechs who are closely connected to both their African heritage and their Czechness. We conceptualise their identity politics as Restricted Affiliation in a sense that the state of belonging to Czechia has distinct limits due to the high costs of racial Otherness they experience. The findings demonstrate the limits of a shared language vis-à-vis racial ideologies in Czech national identity constructions and contribute to more visibility and further theorising of Czech blackness. [ABSTRACT FROM AUTHOR]

“Black is beauty” is a powerful affirmation in Jamaican families, emphasizing the value of Blackness beyond race. Similarly, “Black is Beautiful” empowers Black Americans. This article explores the beauty of Blackness from a Jamaican perspective in the U.S., demonstrating pro‐Black pedagogy in classrooms to uplift Black students. Despite the global dispersion of Black people, our Africanness, rooted in Mother Africa, remains influential. This article examines the pro‐Black journeys of four Jamaican teachers and a teacher educator, enhancing Black students' educational experiences in an urban southern U.S. city and showcasing the interconnectedness of Blackness. [ABSTRACT FROM AUTHOR]

Nationalism studies have only recently started to grapple with the Anthropocene as a foundational shift for the discipline. One of the effects of climate change is the forced displacement of large populations, and if access to rights cannot be ensured outside the structures of territorial sovereignty, this migration could easily translate into widespread rightlessness. I argue that this necessitates a rethinking of how communities become rights‐bearing and how such rights‐bearing communities have existed outside the structures of the nation‐state. Specifically, I propose looking to Paul Gilroy's account of the Black Atlantic diaspora as an example of a rights‐bearing community that successfully claimed “the right to have rights” through a concerted effort of vocalising experiences of displacement. Reading Gilroy through rights‐scholarship in political theory I argue that the Black Atlantic can inform work on climate diasporas and their latent political potential as rights‐bearing communities. [ABSTRACT FROM AUTHOR]

This essay troubles the romanticized US American "nation of immigrants" narrative through its relationship to Black diasporic histories of migration. The Immigration Act of 1924 codified white ethnocentrism in US American citizenship rights, and thus represented a potential challenge to Black American citizenship claims. Here we reflect on Black American rhetorical practices as a mode of worldmaking; of laying claim to putatively white space and US American citizenship. Through this lens, Black migration and consequent transformation of space functions as a transgressive practice for a people who are perpetually positioned outside of nationality, a way of reclaiming ownership over the spoils of unwilling labor. These Black rhetorical practices echo through the diaspora, as those who built but do not own push back against the ontological negation of ethnonationalist citizenship and immigration policies dictated by white and western imperial powers, in favor of speaking themselves into belonging. [ABSTRACT FROM AUTHOR]

We discuss the concept of love presented in a set of songs composed by Brazilian samba singer Dona Ivone Lara about romantic and sexual relationships. Popular music is a pervasive kind of media, reflecting ideas, values, power relations, practices, prejudices and privileges. Black music in the diaspora has been a counter-hegemonic space of knowledge production which provides insight into cultural, social, economic and political matters. To analyze the songs, we created a methodology which intersects themes and categories, reflecting upon the complexity of Black women's experiences depicted in Lara's intellectual production. Adopting an intersectional approach, we concluded that the combined oppressions of gender, race, age and class in Brazil have an important influence in the melancholic aspect of banzo in her songs. The results also show that love, for Lara, is not a fixed or permanent feeling, but a cycle, renewed and reinvented in practice and in constant motion. [ABSTRACT FROM AUTHOR]

This study redirects attention from English-speaking African diaspora stand-up productions to French and German language expressions of purposively selected comedians with recent immigration history from Africa performing within mainland Europe. Through a socio-historical interrogation of specific colonial histories and joke themes, the paper comparatively explores the French language stage acts of Fary Lopez, Samia Orosemane (France) and Cécile Djunga (Belgium and France) and the German language works of Dave Davis (Germany), Charles Nguela (Switzerland), and Soso Mugiraneza (Austria). The aim is to show how the individuated colonial histories of the nations in which these comics reside and the chronicles of their relations with Africa(ns) and Black peoples feature in joke formulations and satiric jibes of the jokesters. Through these explorations, this essay studies how stand-up comedy's transformative power challenges societal norms and attitudes using the backdrop of the concurrently heterogeneous and dissimilar colonial histories of the African continent and its diasporas. Moreover, through its focus on non-English expressions, it presents the unique intersections of language, "race," ethnicity and colonial histories, as well as the geographic and linguistic spread of the African diaspora beyond European nations with direct colonial contact with the continent. Thus, the enquiry posits joke performances as platforms for cultural expression and critique as well as a site within which African peoples negotiate their presence in non-African environments. Plain language summary: Examination of African diaspora stand-up comedy in German and French The study explores African diaspora stand-up comedy performances outside the English-speaking areas of the West. It studies the acts of six comedians of African origin performing in Western Europe, with a view to showing how the co-opt the histories of marginalization and discrimination against Black peoples in commenting on present-day racializations going on in the world today. [ABSTRACT FROM AUTHOR]

Rice is a keystone crop of the peasant farming system of Maranhão, Brazil. Its origins can be traced to the food fields of fugitive slave communities that proliferated throughout the Amazonic frontier during the eighteenth and nineteenth centuries. Maranhão was the setting for a rice plantation economy, which knowingly exploited enslaved West African rice growers. Plantation runaways carried rice to maroon (quilombo) communities where the esteemed dietary staple was planted. Oral histories commemorate the role of enslaved African and Afrodescendant women in quilombo rice transfers and the subsistence practices that shaped the rice-based peasant farming systems of the African Diaspora. [ABSTRACT FROM AUTHOR]

This article reviews a selection of works by Black diaspora artists who were included in the 2024 Venice Biennale. The article focuses on artists included in the pavilions of Nigeria, Senegal, South Africa, and Benin, along with artists included in the Arsenale and the collateral exhibition Passengers in Transit. Drawing on the biennale's theme of Foreigners Everywhere, the author explores how these artists engaged with its expanded meanings, drawing on the experiences of mobility, impermanence, diaspora, and nation building. The article details the different registers these terms hold for Black diaspora artists, as they address concerns about climate change, social injustice, migrant labor, cultural memory, and understandings of the nation. In beginning with these questions, these artists also assert new starting points in which Africa's global significance historically and toward the future was reiterated, defamiliarizing the terrain of art-historical production. Artists also explored these questions using methods that often enfolded the personal with the diverse experiences of a collective, returned viewers to local and indigenous knowledge systems, foregrounded human and non-human relations, and looked toward difficult and unacknowledged histories to imagine what might be possible, collectively, now and in times to come. [ABSTRACT FROM AUTHOR]

The emergence of African diasporic communities in the Americas, especially in the United States, is one of the legacies of the trans-Atlantic slave trade, which brought millions of enslaved Africans from their ancestral homeland in Africa to the so-called New World. For many scholars, the African diaspora is not only one of the largest diaspora communities in human history, but there have also been shared efforts, on the part of Africans in Africa and those in the diaspora, to reconnect through Pan-African ideas and movements for several decades. To better understand the ongoing desire to strengthen the connection between Africa and its diasporic communities in the Americas, especially on the changing trends of the discourse on global African political thought and movements, this article draws on African-centered conceptual ideas with emphasis on African ethos and cultural commonalities for the discussion. The article underscores the central argument that the nature and trends of global African thought and movements appear to be consistent with the common or shared African cultural commonalities idea in Africa and the African diaspora. [ABSTRACT FROM AUTHOR]

Originating from a Greek goddess called Demokratia, democracy constitutes a coup de 'tat against African spirituality and against Afrocentric politics. Subjected not only to the Greek goddess Demokratia but also to algocracy, corporatocracy, and technocracy, African politics has long ceased to be Afrocentric in the sense of serving the material interests of African people. Drawing on the Shona (a people of Zimbabwe) term vanhu (humans) to coin the word vanhucracy, and drawing on intensive literature review, this study argues that Western democracy is in fact colonial in the sense of it bypassing African material interests and in its privileging of liberal rights. In this regard, the study also frames the argument in terms of what it calls the coloniality of democracy which speaks to how Demokratia disrupts Afrocentric politics. Plain Language Summary: How democracy and intelligent technology are connected to colonialism: the value of vanhucracy in Afrocentric governance The study critiques Western democracy and it argues for reliance on the African notion of vanhucracy which is derived from vanhu (humans) in Shona culture (a people of Zimbabwe). The paper argues that the West dominates politics in Africa and so it disrupts Afrocentric governance which places African values at the center. While the paper draws insights from Shona word vanhu, it also argues that this word would find resonance across the entire continent of Africa and in the African diaspora. [ABSTRACT FROM AUTHOR]

Although situated at the geographic margin of the early modern Atlantic World, the Pacific coast of Peru was an important region in the development of African diasporic material culture. Adopting an interdisciplinary material historical approach, we present the first systematic discussion of the known Afro-Atlantic-style tobacco pipes to be archaeologically recovered in Peru. Eighteen Afro-Atlantic-style tobacco pipes or pipe sherds dating to Peru's Spanish colonial period have been identified across sites in the coastal cities of Lima and Trujillo and from a vineyard hacienda in rural Nasca. Tobacco pipes are among the most recognized and debated forms of early modern Atlantic African and diasporic expressions of material culture, as such, they present a powerful entry point to understanding the aesthetic consequences of colonial projects and diverse articulations across the Atlantic World. The material history of Afro-Atlantic smoking culture exemplifies how aesthetics moved between localities and developed diasporic entanglements. In addition to the formal analysis and visual description of the pipes, we examine historical documentation and the work of nineteenth-century Afro-Peruvian watercolorist Francisco (Pancho) Fierro to better understand the aesthetics of Afro-Andean smoking culture in Spanish colonial and early Republican Peru. [ABSTRACT FROM AUTHOR]

Timelines are well known temporal organizers in various types of African diasporic groove-based musics. But what happens when they are deliberately cut, rotated, or staggered? This article explores some compositional techniques used by Orkestra Rumpilezz, a big band from Bahia, Brazil, that combines jazz with Afro-Bahian carnival and sacred music and that bases its compositions on traditional and modified timelines. The paper offers metric interpretations of the orchestra’s timeline experimentations and relates them to their stated goal to “dignify and demonstrate the high level of rhythmic complexity of Afro-Bahian music.” The main demonstration is that the composer’s experimentations with timelines are a technique to increase rhythmic complexity and to elevate the status of Afro-Bahian music. Additionally, I propose a way to expand existing timeline models to account for more subtle and implicit relationships of timeline alignment found in Brazil. The main goal is to discover how the orchestra’s claimed rhythmic complexity is expressed through arrangement. This is achieved by combining music theory, analysis, and ethnographic work in Bahia.

In this study, we examine the multidimensional facets of food, migration, and individuals’ sense of otherness and dis/connection to place as represented in selected fictional works from Nigeria. The article pays attention in particular to Chika Unigwe’s short story collection, Better Never than Late (2019), which explores the experiences of a group of Nigerian migrants and Europeans living in Belgium through connected stories. Drawing on the theoretical insights of postcolonialism, negofeminism, and affect theory, we explore the connectedness of African migrant personae and their sensitiveness to food and place in the fictive universe of this short story collection. We disentangle the manner in which food and the occasions of meals creatively catalyze different forms of migrant and diasporic consciousness and embodied experiences, including gender consciousness, personhood, and sociocultural angst. The article traces the representation of food in different but connected narratives of estrangement within the African diaspora. The representation of food in fictional works allows for reflection on the psychosocial and existential realities of Africans in a fluid late modern world. [ABSTRACT FROM AUTHOR]

For over five years, Chrissy has developed and facilitated “Morals + Murals Hood Tours” of North and West Philadelphia that revere Black and local counter-narratives. In her presence, I was entrusted with such stories that I otherwise could not access. Since then, 2021, I have returned to Philadelphia (Philly) and taken Black-led tours in other locations. While in New Orleans, I learned from Mama Vera. In my hometown, Detroit, I finally met Baba Jamon Jordan during the Black Scroll Network History and Tour. Most recently, I took a solo trip to Portugal, where I learned from Naky during the African Lisbon Tour. My experiences with Chrissy, Mama Vera, Baba Jamon, and Naky, inspire me to question: How do Black storytellers honor, imagine, and amplify Black curricula, revelatory counter-narratives, and possibilities via curated city-based “street” tours? In doing so, how do they participate in glocal (simultaneously local and global) conversations that speak back to anti-Blackness. These wonderings frame my conceptualizing of curbside pedagogy (CP). Through witnessing, I have noticed these elements of CP: • Hearing One’s Own Voice • Summoning Responsibility & Resistance • Grief and Healing • Volume (Space-Making and Space-Taking) • Ujamaa • Decolonial Cartographies • Glocal Black Curricula Hearing One’s Own VoiceSummoning Responsibility & ResistanceGrief and HealingVolume (Space-Making and Space-Taking)UjamaaDecolonial CartographiesGlocal Black Curricula [ABSTRACT FROM AUTHOR]

Traditional Museums have dominated the American landscape, but there exist hundreds of "Black Grassroots Museum" that are preserved by what African Diaspora museum specialist, Deborah Johnson‐Simon, calls "kulture keepers;" these are everyday folk who dedicate themselves to protect and preserve the artifacts and stories of Black survival, ingenuity, resistance, and resiliency inside their homes, churches, or in community spaces, lest we forget. [ABSTRACT FROM AUTHOR]

This article explores the life of Gabriel, an Ethiopian Jew who faced persecution and oppression in the 16th century. Gabriel was kidnapped and enslaved in the Arab world before converting to Islam and later Christianity. He found himself in front of the Portuguese Inquisition in Goa, where he faced multiple interrogations and sentencing. Gabriel's experiences shed light on the practices of enslavement in the Horn of Africa and the African diaspora in the Indian Ocean World. His story highlights the challenges faced by non-elite individuals during this time period. [Extracted from the article]

In 1877, the African American musical ensemble known as the Fisk Jubilee Singers traveled to Germany to raise money for their university. The choir's ten-month tour provided German listeners with one of their first significant and sustained encounters with African Americans and African American culture in the nineteenth century. As listeners throughout Germany heard the ensemble perform, they began to debate the Fisk Jubilee Singer's musical, cultural, and ethnic origins. At the heart of their growing ethnomusicological and anthropological interest in the Jubilee Singer's music was the question of whether or not African Americans were fulfilling the powerful promise of the civilizing mission: Were they proof that people of the black diaspora were capable of accepting "Western" art music and cultural values? This article illustrates how African American music contributed to global conversations on the civilizing mission in the nineteenth century. [ABSTRACT FROM AUTHOR]

The United States has been a space for global musical transnational encounters among African-descended peoples, with various artists collaborating. These collaborations have blossomed with the advent of Afrobeats—a loose term describing the contemporary transatlantic sound of popular African music. Although there are male and female Afrobeats performers on the African continent, this cultural exchange occurs more often between male artists and U.S. musicians. Because male artists are mostly invited for live performances, their visibility puts them in a position to perform with and collaborate with U.S. artists. As a result, male artists get nominations for global awards such as the Grammys and accumulate more wealth. For female artists, the result is less visibility and wealth. Using Tiwa Savage and Burna Boy—two Afrobeats giants—as case studies, this essay examines the factors that limit Tiwa, a female performer, from achieving the same wealth as her male counterpart, Burna Boy. Specifically, this study analyzes the sonic and semiotic representations in their popular music videos, Tiwa's "Koroba" and Burna Boy's "On the Low," to understand why Burna Boy might have the edge over Tiwa. Their music and career trajectories shed light on how capitalism and sociopolitical issues, including colorism, might contribute to the gender wealth disparities between male and female Afrobeats performers. [ABSTRACT FROM AUTHOR]

Existing studies of translations of audio-visual productions that explore African American issues focus exclusively on African American Vernacular English and culturally specific references, the standardisation or omission of which are seen to compromise the originals' critique of race and their value for in-group identity. This article takes a multimodal approach to three such productions dubbed for a Spanish audience. Firstly, it examines how characters' African American identity is rendered not only by language but also visually and aurally. Comprehension in dubbed versions is more likely to be affected by non-linguistic matters, such as casting of voice talent. Secondly, it is shown how translations shape the audio-visual creation of a fictional world and extra-diegetic elements that address a particular audience and thus enable in-group identification along ethnic lines. Lastly, an alternative translation strategy is outlined that targets audiences from the international Black diaspora to whom such productions might appeal. [ABSTRACT FROM AUTHOR]

Media representations of African underdevelopment are central to the communicative potential and reach of international development in the mainstream public sphere, but they are not without sustained critique and confrontation. By conceptualising the humanitarian-themed campaign – #TheAfricaTheMediaNeverShowsYou on Twitter, as an Afrodiasporic Subaltern Counterpublic, this article considers how UK African diasporic communities have utilised this digitalised environment to oppose the popular but problematic 'face of development'. Applying Nancy Fraser's counterpublics theorisation and drawing on social media ethnography and multiple participant interviews, it shows how oppositional counter-discourses among these online diasporic communities challenge problematic African representation within 'white media'. This is realised in three distinct but interrelated discursive practices: (1) Afrodiasporic solidaristic orientations; (2) Diasporic solidarism as an assemblage(d) response to development's institutionalised whiteness; and (3) Countering Africa(n) misrepresentations. [ABSTRACT FROM AUTHOR]

Black environmental geographies scholarship has made significant strides in expanding the ways we understand ecologies and ecological relationships interweaving the lives of black communities across the black diaspora. In this article, I review the analytical interventions in this field that press the bounds of traditional environmental injustice framings of black ecological experiences and relations. Drawing on black studies, this literature, first, helps us to position present racial ecological landscapes within historical and long-standing logics of race, colonialism, and imperialism. Moreover, it breathes nuance and life into discourse that overrepresents black ecological relationships as lack, decay, and containers of pollution and death, with very little everyday living. Building on these interventions and understanding the dialectic relationship between death-dealing and life-affirming socio-ecological processes at work in black environmental geographies, I call attention to interdisciplinary methodological approaches that bring together black environmental geographies and critical environmental science to behold the complex enmeshment of social and biophysical relations and the entanglement of life and degradation that interweave the two. [ABSTRACT FROM AUTHOR]

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This qualitative study investigated the relationship between beauty standards and identity in the United States from the perspective of 20 self-identified millennial Black women. During semi-structured virtual interviews, participants defined Black, American, and millennial beauty standards distinctly. American beauty was associated with Eurocentrism and mainstream media representation. Interpretations of a millennial beauty standard were aligned with perceptions of the generation as tolerant and politically conscious. Black American beauty standards embraced the range of hair textures and skin tones present in the African diaspora. While participants were cognizant of the different beauty ideals present, their interaction with beauty standards was ambivalent. Interviewees found beauty knowledge accessible through social media. However, they remain confined to a restrictive beauty standard due to workplace expectations around professionalism. Participants negotiated where and when to express their intracultural beauty ideals but participated in the beauty industry through processes of learning how to care for their hair in its natural state. Even though they have autonomy and flexibility in expressing their cultural styles, personal and professional repercussions are still plausible. Future studies can expand on these findings by exploring perceptions of American beauty standards from a different generation, region, or identity. [ABSTRACT FROM AUTHOR]

Systemic lupus erythematosus (SLE) is a complex autoimmune condition that disproportionately impacts non-White ethnic and racial groups, particularly individuals in the African diaspora who experience heightened incidence, prevalence, and adverse outcomes. Genetic and epigenetic factors play significant roles in SLE risk, however these factors neither explain the whole of SLE risk nor the stark racial disparities we observe. Moreover, our understanding of genetic risk factors within African ancestry populations is limited due to social and environmental influences on research participation, disease presentation, and healthcare access. Globally, the African diaspora faces barriers in accessing essential SLE diagnostic tools, therapeutics, healthcare practitioners, and high-quality clinical and translational research studies. Here, we provide insights into the current state of genetic studies within African ancestry populations and highlight the unique challenges encountered in SLE care and research across countries of varying income levels. We also identify opportunities to address these disparities and promote scientific equity for individuals affected by SLE within the global African diaspora. [ABSTRACT FROM AUTHOR]

In this text, I reflect on the African cosmovivencias of Ubuntu and the place of the ancestors within those cosmovivencias. I also approach the resignifications that Ubuntu and ancestrality have had in the African Diaspora. I show how ancestrality is present both in Ubuntu and in the cultural, religious, and traditional manifestations, which express the resignifications of the African cosmovivencias of Ubuntu in Latin America. To support my argument, I bring examples of cases that I consider to be experiences of these cosmovivencias. For Africa, I mention Ubuntu (South Africa) and the instances of the figure of "Kimbilikiti," a common spirit of the Lega ethnic group (eastern DRC); the ancestral ritual for good fishing, practiced jointly in Uvira (also in east DRC); and the figure of "Abashingantahe" (wise men, judges), in Burundi. For Latin America, I bring up the experiences understood as "suficiencias íntimas" and "vivir sabroso" in Colombia and the African rooted religions and the quilombola communities. All these cases have the African ancestry in common. [ABSTRACT FROM AUTHOR]

Black girlhood media studies provides a space to connect multidisciplinary research across the fields of African American and African Diaspora studies, media studies, gender studies, and communications. With a focus on film, television, and digital media, this essay highlights common themes and approaches of existing scholarship on Black girlhood in media to further understand and contemplate Black girlhood as a media genre. Key themes in prior literature include: adultification and lack of innocence, stereotypes, racial politics, digital media artifacts, and audience perceptions. The essay concludes with suggestions for ways scholars, producers, and consumers can further engage collective cultural representations and varied contexts to build a robust field of Black girlhood media studies. [ABSTRACT FROM AUTHOR]

The international AfroBiotech conference series, launched in 2019 in Atlanta, GA, USA, is an emerging platform to foster innovation, promote inclusivity, and highlight the contributions of Black scientists in the biotechnology sector. Led by scientists and engineers from the African Diaspora community, these conferences serve as a vital forum for networking, sharing groundbreaking research, and addressing health disparities, thereby advancing both scientific excellence and social equity in biotech. This review discusses the mission and impact of AfroBiotech and highlights similar conferences, particularly in regard to addressing the legacy of disparities in science and engineering in the US. An in-depth overview of AfroBiotech attendees, over 100 per year, from diverse sectors including academia, industry, and government is provided. This review also highlights the research presented at AfroBiotech by scientists in regenerative engineering, medical biotechnology, genomics and genetics, computational and systems biology, nanotechnology and biochemistry, and immunological and microbiome engineering. Activities to support an inclusive workforce are also discussed. Through fostering an inclusive environment, AfroBiotech is on a trajectory to inspire a new generation of scientists and pave the way for a diverse and equitable biotechnological future. [ABSTRACT FROM AUTHOR]

Afrofuturism (an artistic perspective in which Black voices tell alternative narratives of culture, technology, and the future) and the Dark Fantastic (interrupting negative depictions of Black people through emancipatory interpretations of art) are two interrelated concepts used by Black artists in the Atlantic World to counter negative images and emphasize a story from a Black perspective. Likewise, these concepts have been used to recreate and re-narrate history with an eye towards subverting white supremacist historical narratives. By using Afrofuturism and the Dark Fantastic as lenses through which texts by authors from the African Diaspora in the Atlantic World are examined, an alternative narrative of Black histories and futures concerned with revolution, liberation, and justice can be seen. The two texts that are the subject of this research include José Antonio Aponte's descriptions of his book of paintings under interrogation in 1812–1813, and Martin Delany's novel Blake; or the Huts of America (1859–1862), providing images of enslavement that run counter to a white supremacist telling of history. They both imagine alternative pasts and futures for Africa and the Afro-Diaspora involving revolution and magic. These works, though produced at different times and locations in the nineteenth century, offer new ways in which to discuss liberation and freedom in the context of the artistic production of the Atlantic World. [ABSTRACT FROM AUTHOR]

The lacewing genus Afroptera Abdalla & Mansell (Neuroptera: Nemopteridae: Nemopterinae) is endemic to southern Africa, predominantly found in the Fynbos and Succulent Karoo biomes. The taxonomy of the genus has been recently resolved. However, the monophyly and evolutionary history of the genus has never been addressed. This study employs an integrative phylogenetic approach, by incorporating three ribosomal genes (16S, 28S and 18S) and two protein‐coding genes (cytochrome oxidase subunit I and carbamoyl‐phosphate synthetase‐aspartate transcarbamoylase‐dihydroorotase), and morphological data to examine the monophyly and historical biogeography of Afroptera. We use Bayesian, parsimony and maximum likelihood phylogenetic methods to assess the monophyly and relatedness of Afroptera within the Nemopterinae. We also use ancestral range reconstruction and diversification analysis to infer the historical biogeography of the genus. Our analyses reveal the genus as a monophyletic lineage. The genus Afroptera originated during the Pliocene (5.24–3.13 Mya) in a desert environment, experiencing rapid speciation during the Pleistocene, primarily within the Fynbos and Succulent biomes; and secondarily dispersed into the Nama Karoo and Savannah (Kalahari) biomes. The current distribution patterns of Afroptera species likely stem from intensified aridification in the southwest during the Plio‐Pleistocene, consistent with the dry‐adapted nature of Afroptera's ancestors. Therefore, our findings suggest a climatically driven diversification model for the genus Afroptera. [ABSTRACT FROM AUTHOR]

This paper unfolds in three parts. In Part 1, I describe how I have contended with the fraught relationships among mapping, nationalism, and colonialism in my teaching and research. When writing my first book, Contesting Race and Citizenship, I had to reckon with the positivist impulse to enumerate and map Black Italianness—and, more broadly, with the politics of visibility at a time of increasingly virulent racial nationalisms, xenophobia, and outright anti‐Black violence. In Part 2, I describe the ways my own thinking about mapping has been pushed in new directions by insights from Black geographies. Drawing on Clyde Woods, Katherine McKittrick, and Édouard Glissant—as well as essays from the edited volume The Black Geographic—I argue that Black geographic counter‐cartographies foreground insurgent Black spatial knowledges and practices that have always exceeded racial‐spatial violence, and approach mapping as both a material and poetic process. In Part 3, I conclude by advancing some tentative ideas about what it might mean to map new or alternative geographies of abolitionist struggle that attend to the interconnections between Black Atlantic and Black Mediterranean histories of racial capitalism. [ABSTRACT FROM AUTHOR]

This study explores how male Ghanaian migrant players utilise Give-back behaviours to demonstrate their connectedness and sense of belonging to their communities. The literature provides theoretical insights for understanding player behaviour from the perspectives of personal values, objectives, conceptions, or economic interests, all of which can define a person’s cultural identity. Players’ actions may either determine a return on investment to their families, relatives and the community or strengthen the relationship with their local communities. Qualitative interviews with 20 former and current professional Ghanaian players contribute to explaining how their economic and non-economic investments in their communities are influenced by cultural identity. Findings reveal that Ghanaian players’ give-back behaviours are not only based on social norms and cultural values but also cement their cultural affiliation in the communities. The study can provide valuable information for African governments to congeal the African diaspora’s shared identity and history via socioeconomic investments to promote local and national development. [ABSTRACT FROM AUTHOR]

Background: African countries are among the most vulnerable and affected by climate change. Comprehending climate change poses a major hurdle for the African population, politicians, and the African Union alike, presenting a substantial challenge for all involved. It is generally accepted that universities and other higher education institutions must play a leading role as drivers of change. Therefore, it is very important that African universities educate students about both mitigation and adaptation measures, develop the necessary initiatives to foster research in climate change-related topics and promote cooperation and alliances with key stakeholders. Results: This research reports on a study aimed at identifying the extent to which higher education institutions in Africa are engaging in efforts to deal with the challenges posed by climate change. The objectives were accomplished through a mixed method approach, incorporating a review of literature, an international survey, and the inclusion of selected case studies from African universities that have developed successful initiatives. The research has brought to light significant disparities, such as varying perceptions regarding the potential outcomes of climate change and its associated extreme events in African countries. In addition, the study highlighted areas where there is a notable consensus on specific issues. It also offers a comprehensive view of the different strategies that universities are implementing to contribute to climate change mitigation and adaptation in several areas. Although there is a growing interest in the need to contribute to the joint task of mitigating the effects of climate change and adapting to its consequences, HEIs need to increase their efforts to enhance the work of their professors and researchers. To this end, the involvement of public authorities and other private sector actors is essential. Conclusions: This article outlines some actions that need to be undertaken so that universities may play a more active role in global efforts to handle the problems associated with a changing climate. There is a notable focus from academic actors on addressing climate change challenges in Africa. In addition, there is a proactive emphasis on utilizing science and research to comprehend climate change issues and offer widely applicable tools for adaptation and mitigation to safeguard both people and the environment. Consequently, it is crucial and time-sensitive for African universities to enhance their expertise in the field of climate change, fostering the capacity to conduct innovative research that addresses the various challenges linked to the evolving climate. This study offers several useful lessons for African universities to replicate experiences that have generated results in different countries and contexts. [ABSTRACT FROM AUTHOR]

A growing number of communities in the global African diaspora are campaigning for reparations for historical and contemporary human rights violations. While the political advocacy campaigns continue, communities which are set to receive reparations should, through a process called pre‐reparations preparation, consider their current economic situation and how they may improve their circumstances with the restitution that they will receive. An integral part of pre‐reparations preparation is investigating community income and expenditure. This article explores the use of the leaky bucket analogy in assessing the Black American community's financial inflows and outflows, how Black communities can use this process to plan pre‐ and post‐payment community economic development, and why government administrators and regulators should engage in their own pre‐reparations preparation. [ABSTRACT FROM AUTHOR]

When scholars have compared "African traditional religion" and "Western science," they have often treated the terms of this comparison as racialized unitary entities, which are either radically different or somewhat similar (even as Western categories of rationality or nature remain the basis for these comparisons). This essay unsettles these assumptions by focusing on practices that are called "science" in the fields of both petroleum geology and Afro-Caribbean religion. Based on long-term ethnographic research in Trinidad, arguably the world's oldest site of commercial oil extraction, I show how internal differences between those involved in "petroleum science" and "African religion" reveal a spectrum of meanings for the word "science" centered on relations to risk. At one end of this spectrum, science conveyed ideals of stable tradition that de-risked claims to knowledge for energy sector specialists intent on securing foreign investment or for "Yorubacentric" lineages of African religion centering initiation-based authority. At this spectrum's other end, "science" foregrounded the risks of accessing hard-to-perceive forces in petroleum exploration or "spiritual work." By focusing on heterogeneous practices rather than cultural essences or ideals of rationality, I show how the ethical implications of "science" depend on differing experiences of the risks of working with subterranean powers. While petroleum surveys at my field site in Trinidad required embodied risks by laborers, geologists backgrounded these contexts of power, representing the risks of their work as a problem of scientific accuracy. Afro-Trinidadian spiritual workers, in contrast, foregrounded the embodied risks of science as the ground of ethical practice. [ABSTRACT FROM AUTHOR]

The article talks about the unique capacity of Afrobeats music to offer the gift of critique by way of friction within the African diaspora. Topics include scholar Keguro Macharia's description of friction as the tension between Black aspirations or ideals, within Black communities and during diasporic encounters, a discussion of Afrobeats' vital features such as possibility and critique, and the success of Afrobeats as a Black African gift to the world.

In this article we draw on storytelling and bricolage to reflect on critical accompaniment as relational praxis with cultural workers from the African diaspora inside/outside/in‐between the university‐community nexus in Australia. We write together weaving our voices as we re‐member our journey and our coming together fuelled by our shared desire, to tell our own stories on our terms; to contest virulent racisms and misrecognition of the African diaspora in media, academic, and political discourse; and to create spaces, settings, and narratives for identity, community and belonging. In reflecting on this journey we distil some insights on our efforts to enact just methods, our routes and roots of creating praxis inside/outside and with the university. We suggest that our relationships, forged through critical dialogue and examination of racism in settings that we intentionally create, is central to developing communality. Drawing from the rich history of African and diasporic archives, we also advocate for expanding ecologies of knowledge and practice and modalities for endarkened counter storytelling. [ABSTRACT FROM AUTHOR]

The political turmoil between the 1950s and the 1970s that stemmed from the liberation movements in Africa, and in the Caribbean Islands, in which African/ black diaspora is so common, triggered many writers of the time to visit colonial literature in order to be able to find a meaning for the liberation struggles of the blacks. Similarly, Aimé Césaire, a Francophone literary and political figure, revisited Shakespeare’s The Tempest (around 1611), and adapted it into A Tempest (Une Tempête,1969). A Tempest is a play in which Shakespearean Prospero’s strong and univocal status is replaced by strong and rebellious Caliban, who subverts all the colonial discourses that marginalise and dehumanise the blacks. In the light of these discussions, this paper aims to discuss that in A Tempest, Caliban becomes an instrument for Césaire in order to demarginalise the blacks contrary to Prospero’s dehumanising methods applied through racial speciesism. By means of Caliban’s “explod[ing] Prospero’s old myth”, Césaire wants to prove that blacks are humans, too, with a glorious history and identity to be proud of. [ABSTRACT FROM AUTHOR]