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This article examines the racialised discourse on Booker T. Washington (1856–1915, African‐American educational pioneer) appropriated by diverse Chinese non‐state agents in 1903–1949, in relation to the vicissitudes of Chinese nationalism, as a window to look at the mutually constitutive relationship between racism and nationalism in twentieth‐century China. By paralleling Booker T. Washington's colour and his extraordinary success, Chinese intellectuals creatively established a role model that ran counter to the popular expectation of success. While exerting the sense of shame on Chinese, Booker T. Washington's success created unique rhetorical effects to regenerate China's atrophied national spirit that could otherwise not be done by a white figure. It argues that the conscious manoeuvres of Booker T. Washington's Blackness by Chinese intellectuals bring to view the dual contradictoriness embedded in Chinese nationalist thought, tangled and mutually reinforcing; While Chinese intellectuals' implicit adoption of the coloniser's racial ideology confronted their explicit nationalist statements, their celebration of the unique and timeless quality of being Chinese undermined their aspiration to embrace the world culture. [ABSTRACT FROM AUTHOR]

In this essay, I consider Meghji's implications for scholars of race, racism, and blackness/anti-blackness by providing an overview of Meghji's many interventions, and then pivoting to discussing its implications for understanding epistemological considerations of theorization of such questions and for understanding global solidarities around blackness. [ABSTRACT FROM AUTHOR]

In the wake of the establishment of the Portuguese in the region, slavery was fundamentally constitutive of early modern society on the west coast of India. While indigenous hierarchies and existing systems of slavery shaped Portuguese slavery, over time, indigenous society too was transformed by the extensive reliance on enslaved labor facilitated by European trafficking networks. Centering slavery in the study of South Asian history underscores the importance of considering the difference between elite projects of enforcing boundaries, both spatial and social, and the ways in which enslaved people negotiated these projects. Thus, instead of taking for granted the classificatory labels of race, caste, and blackness imposed upon enslaved peoples by elite institutions, a social history of slavery elucidates instead the evolution of these mechanisms for policing identity, and the centrality of the expropriation of labor in identity formation. [ABSTRACT FROM AUTHOR]

This article offers a framework for understanding how the white supremacist colonial foundations and postcolonial racist formations combine to denigrate Black people in contemporary Indonesia. Situated within critical race theory, this study contributes to studies of Blackness and articulations of colonial and postcolonial forms of anti-Black racism. Drawing on ethnographic research and personal experiences, I depict the anti-Black racism rampant and systemic in Indonesia as well as the Papuan struggle for change. My personal stories from the field indicate the perpetuation of racist colonial legacies. Persistent white supremacist and postcolonial Malay and light-skinned Indigenous Indonesian cultural models relegate Black citizens to a condition I describe as compound racial subordination. Racist postcolonial cultural models produced out of European racial science and current racial structures of inequality perpetuate global white supremacy. [Blackness, racism, white supremacy, Malaysia, Indonesia] [ABSTRACT FROM AUTHOR]

The article explores the complexities of creating a safe and affirming space for Black queer individuals in a white neighborhood. Topics include the intersection of race; the impact of sociopolitical factors, such as the Black Lives Matter movement and local hostility, on personal security and community belonging; and the redefinition of domesticity from a queer Black feminist perspective that challenges colonial and cisheteronormative notions of home.

This article begins by showing Max Weber's interest in Du Bois's The Souls of Black Folk and comparing it with the virtual ignorance of Du Bois's work as a whole in the sociology scholarship produced in Spanish. It then describes Du Bois's conception of the thencalled "Negro problem" as a "social problem" (as Marx did with the "Jewish problem"), and is followed by an outline of Du Bois's new political philosophy, which elevated the black masses to the status of "black people" and demanded that they ought to be full equal to white people because they have a "shared political identity". The text ends by discussing the rhetoric deployed by Du Bois by appealing to black and white American patterns of thought and emotion. [ABSTRACT FROM AUTHOR]

Marcus Anthony Hunter’s Radical Reparations: Healing the Soul of a Nation presents a novel and interesting meditation on the issue of reparations. This review essay addresses the meaning and function of the three speculative parables Hunter presents in the book in three sections. First, by detailing the human travails of African people and their descendants during and in the aftermath of the transatlantic slave trade in an engaging prose style, the book offers an important intervention as a form of public sociology, accessibly written for a popular audience. Second, Hunter’s parables also convey the complex humanity of Africans’ lives, detailing both their subjection and agency. Finally, the review essay understands the book’s critique of ascribed blackness as importantly de-racializing Africans and establishing an expansive form of reparations as necessary for the realisation of their humanity and repair. [ABSTRACT FROM AUTHOR]

This article reflects on the impact of Evelynn Hammonds's seminal essay "Black (W)holes and the Geometry of Black Female Sexuality" to theorize how suturing might present an apt method for considering the complexities and contradictions of Black female sexuality. This essay takes up Hammonds's charge to develop a "politics of articulation" to reveal how Black and Latinx transwomen in the Emmy-award-winning series Pose (as represented by Angel Evangelista, Elektra Abundance, and Blanca Evangelista) and Black motherhood in P-Valley (as represented by the relationship between Mercedes and her daughter Terricka) expose the embodied complexities and contradictions of Black female sexuality. The author aims to demonstrate how suturing these two seemingly antagonistic ways of understanding Black female sexuality remains key to a politics of articulation because they conjure idiosyncratic visions of erotic freedom not reliant on negation. [ABSTRACT FROM AUTHOR]

In this article, I explore the use, production, and readings of images in antiracist work as processes in constant tension with racist logics. Racist logics are deceptive and entrapping, and the visible world is a particularly dynamic arena in which to analyse this. Images, specifically photographs, incorporate a nuanced and productive contradiction between their ability to illustrate, explain and evoke, on the one hand, while also ensnaring, on the other, partly through alluring and providing pleasure. This contradiction means that anti-racist projects may include the possibility of re-inscribing racist discourse and practice. Drawing on empirical examples from Mexico, this article interrogates how photographic representations of Blackness have been entangled with the racist logics and racial projects that feed them. Racialised images that emphasise the physical body of Black people raise questions about how mestizaje, Latin America's main racial formation, has coded the visual space of representation in confusing ways. [ABSTRACT FROM AUTHOR]

Medieval race-making connected enslavement and a wanton nature based on ideas that enslaved women had an uncontrollable sexual appetite. Focusing primarily on Muslim, Mongol ('Tatar', Turkic, or any individuals from central Asia), and African women, this article considers how the bodies of enslaved women of colour were eroticized, depicted as pathologically lusty, and their sexuality perceived as fundamentally more carnal in both a Christian and Islamic context as a tacit justification for their enslavement. This study argues that a hierarchy of slaves existed throughout the Mediterranean that was linked to dermal pigmentation because the bodies of the enslaved were not all perceived to be the same. It also makes the case that a commonality of racialisation existed across the Christian and Islamic Mediterranean and advocates for the use more flexible methodologies to recover the omissions in archival sources. [ABSTRACT FROM AUTHOR]

This article considers two questions asked by two very different thinkers through a concept that only one of them uses, and only in a nontechnical sense: 'totality': What is the basis of the novel's internal organization? and What do all Americans have in common? The two works are Georg Lukács's Theory of the Novel, written in Budapest in 1914–15, and James Baldwin's 'Notes For a Hypothetical Novel', delivered in San Francisco in 1960. Both thinkers describe the totality they are attempting to understand using negative formulations. For Lukács, the question of the novel's 'internal organization' concerns the 'form-giving process' of the novel, a process that cannot hope to be adequate to the world's meaning. For Baldwin, the question concerns the US in the 1950s and 1960s – a world divided by the 'fact of color'. Both thinkers decline to theorize the world in question, while insisting upon a totalizing analysis. Despite the discrepancies in their social and political worlds, what they have in common is a sense of the failure or unavailability of theoretical formulations. This sense of failure is shared by recent figures in black studies, who are exploring antisubjectivist and antiformalist understandings of totality that implicitly reject positive notions of blackness. Thus, behind this interrogation of the work of Lukács and Baldwin is another question that relates to our present: what relations exist between novel theory and black studies? Or more baldly: what does Lukács's Theory of the Novel have to say about race in twenty-first-century North America? [ABSTRACT FROM AUTHOR]

Copyright of Journal of Latin American & Caribbean Anthropology is the property of Wiley-Blackwell 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 article explores a dual dynamic of simultaneous subordination and limited inclusion of Blackness in Latin America, using the example of a 1920s' Argentinian comic strip, "Página del Dólar". The comic's representations of Black people are racist, but also ambivalent and complex. Going beyond common characterisations of the exclusion/inclusion dynamic as a mask of inclusion hiding the reality of exclusion, I argue that the simultaneity and interpenetration of exclusion-plus-inclusion are important for understanding Latin American racial formations. The dynamic works in multiple ways are not fully appreciated in the literature, which emphasises the reproduction of racial hierarchy: as well, it lends specificity to images of the nation; and it provides a moral benchmark for middle classes, especially in relational and ambiguous class and racial locations. The domain of humour is apt for conveying ambivalent meanings, because it provides distance for the reader ("it's just a joke"), while also transmitting important affective charge. [ABSTRACT FROM AUTHOR]

This article problematises the inward-looking approach adopted by classical Pentecostalism in a South African context. A literature review on White-led classical Pentecostal churches reveals that in their early development, these churches were inward-looking and only concentrated on their theology of Spirit baptism, evangelism, and eschatological expectations. This inward-looking approach made classical Pentecostalism passive in response to socio-economic and socio-political issues. Issues such as racial segregation and economic challenges are highlighted here to demonstrate classical Pentecostalism's non-engagement. The aim of this article is the rationale the benefits for classical Pentecostal churches in broadening their ways of engaging with South African society. This can be done by learning from African Independent Pentecostal Churches whose theology on socio-economic and socio-political issues is exceedingly outward-looking. These lessons have implications for Blackness as they demonstrate that Black leaders can change their circumstances without the supervision of Whiteness. [ABSTRACT FROM AUTHOR]

Light reflection and diffusion mechanism in the crystalline phase-controlled BSS-HNPs. [Display omitted] • This is the first study on black hollow TiO 2 nanoparticles that can be applied as a painting pigment to correlate the color and the change in the crystal system in the LiDAR application field. • Various crystalline-phase black hollow nanoparticles were synthesized using a simple sol–gel method, followed by calcination at different temperatures, NaBH 4 reduction, and etching. The formation of nanomaterials was analyzed using various methods, and the change in bandgap energy following the crystalline phase was determined using the DFT calculation method.. • Examining the conversion of crystalline phases from anatase to rutile on TiO 2 and exploring the connection between bandgap energy, refractive index, and NIR reflectance have resulted in significant enhancements in NIR reflectance. • True blackness and the change in the refractive index for NIR reflectance were thoroughly explained by the light reflection mechanism, light interference effect, and bond length of the crystal system. The development of highly NIR reflective black single-shell hollow nanoparticles (BSS-HNPs) can overcome the Light Detection and Ranging (LiDAR) sensor limitations of dark-tone materials. The crystalline phase of TiO 2 and the refractive index can be controlled by calcination temperature. The formation of hollow structure and the refractive index is expected to simultaneously increase the light reflection and LiDAR detectability. The BSS-HNPs are synthesized using the sol–gel method, calcination, NaBH 4 reduction, and etching to form a hollow structure with true blackness. The computational bandgap calculation is conducted to determine the bandgap energy (E g) of the white and black TiO 2 with different crystalline structures. The blackness of the as-synthesized materials is determined by the Commission on Illumination (CIE) L * a * b * color system. The hydrophilic nature of BSS-HNPs enables the formulation of hydrophilic paints, allowing the mono-layer coating. With the synergistic effects of hollow structure and the refractive index, BSS-HNPs manifested superb NIR reflectance at LiDAR detection wavelengths. The high detectability, blackness, and hollow structure of BSS-HNPs can expand the variety of LiDAR-detectable dark-tone materials. [ABSTRACT FROM AUTHOR]

This report uses the interview form as a methodology for a postcolonial research project. The author, photographer Tau Battice, made portraits of 150 women in Brazil, also interviewing them about their hair experiences. These interviews and photographs serve as a supporting methodological tool in a larger ethnographic project concerning topics such as Blackness, chemically straightened versus natural hair, conflict between reality and image, and decolonization of the mind. A cross-section of Brazilian women of self-identified West African descent explain their changing relationship to their hair and how this impacts their subjectivities. Drawing upon Frantz Fanon and several anthropologists and ethnographers, the project investigates how natural hair was seen as "bad" by friends and family who are influenced by the white male gaze. The photographic images are a visual language of these women expressing pride in their African roots and making peace with their natural hair. [ABSTRACT FROM AUTHOR]

This article focuses on the representation of Blackness in the fiction of Colombian author Juan Cárdenas, particularly emphasising the novels The Strata and Shadow Elastic. It explores the challenges faced by Cárdenas when integrating Black characters into narratives narrated by white male protagonists. The novels question the perspective of the male narrator, which often extends beyond the confines of European rationality. As a result, the act of portraying Black life becomes intricate when a character’s lived experience exceeds that of the narrator, prompting a reconsideration of the storytelling itself. The concept of the ‘shadow archive’, inspired by Tavia Nyong’o, plays a central role in Cárdenas’s vision of Black life. This archive serves as a repository of memory and self-representation, defying conventional narratives by recovering stories suppressed or disregarded by the white world. Cárdenas employs the notion of ‘afro-fabulation’, blurring the boundaries between reality and fiction and delving into the possibilities of what could have occurred by incorporating everyday, fantastic, and mythical elements. Through their elusive narratives, the novels disrupt hegemonic culture, challenge biased knowledge, and establish connections within Black cultures. [ABSTRACT FROM AUTHOR]

Existing studies of musical blackness in France either focus on inter-war jazz or on post-1990 rap and "urban pop." This article bridges the gap by studying the songs and career of Henri Salvador (1917-2008), a singer and guitarist of Guadeloupean origin who successfully transitioned, in metropolitan France, from the 1930s fashion for Creole music to mainstream pop in the 1950s and beyond. His success as a métis or mixed-race artist straddled racial stereotyping and abstract Frenchness, revealing complexities around race that problematize the relevance of blackness and métissage (French-style multiculturalism) for framing the work of Black pop musicians in France. [ABSTRACT FROM AUTHOR]

In this essay, I explore the emergence of mestizaje (mixedness) as a Latin American racial ideology that emerged in the early twentieth century. I begin by exploring the work of Mexican theorist José Vasconcelos and especially his work La Raza Cósmica , which emerged at the end of the Mexican Revolution that foresaw the emergence of a "cosmic race" that would render obsolete African and Indigenous races. From there, I explore Vasconcelos's influence on Mexican-American theologies and especially the doctrine of Christology in the work of Virgilio Elizondo. Finally, I explore the problems and possibilities of mestizaje for people whose Blackness plays an integral part of their mixedness—namely, "Blaxicans." [ABSTRACT FROM AUTHOR]

This paper shares a practice‐related rendering of Katherine McKittrick's conceptional notion “a black sense of place” by reflecting on visual practices adopted in my research project, “Everyday Things: Visualising Young Black Adults’ Experiences in White City”. In this article, I advance a black sense of place to be a conceptual lens that is capable of zooming in and out of the embodied perceptions and practices of resistance routinely created by Black people. I link black senses of place with the audio‐visual motif of “the rose that grew from concrete”. This motif acts as a metaphor, for the ways of being that Black people practice in overcoming the struggles of anti‐blackness. Providing snapshots of audio‐visual practices advanced in White City, West London with a kinship collective of young Black adults, I explore how black senses of place may be visually attended to through a combined methodological adoption of visual ethnography and photography. [ABSTRACT FROM AUTHOR]

Blackness in Malaysia is associated with Semang or "Negritos" and Indians, ranked groups based on a mix of biological and cultural attributes in colonial and postcolonial racial worldviews. They inhabited separate but lower rungs of "civilized" and "aboriginal" slots in colonial Malaya and are treated as second-class citizens in postcolonial Malaysia. Ethnographic accounts demonstrate their experiences of prejudice and discrimination in contemporary Malaysia. Kensiu Semang and Tamil Indian racial projects for improving their conditions interact with other racial projects serving different interests. The social and cultural configuration shapes their positive self-identities that are not rooted in Blackness. [ABSTRACT FROM AUTHOR]

In this conceptual paper, the author argues that equity research in mathematics education is a genre that operates according to certain implicit ideological and rhetorical rules and assumptions—or discursive formations—that form how one can think about equity and inequity. One such rule that forms the basis of this paper is the axiom of racialized deviance, a logical tool developed by whiteness to establish its dominance and to justify physical, psychic, and epistemic violence against blackness. The author takes up whiteness and blackness related to global systems of racialization beyond the reference to white and Black people that is more typical in the United States. The author proposes three ways that the deviance axiom shows up in equity research in mathematics education: ethnomathematics, repair orientations, and success counternarratives. This issue of racialized deviance unveils equity research in mathematics education as a project whose logical foundations undermine its stated aims. The logic of global white supremacy under which school mathematics operates creates a situation where it is impossible for equity in mathematics education to exist outside because the genre requires that anyone who elects to participate accepts the axiom of racialized deviance on some level. [ABSTRACT FROM AUTHOR]

This paper discusses the pivotal role emotions can play in the higher prevalence of disease and mortality in Black populations in North America. There is a large body of research on the potentially harmful effect of negative emotions upon physical well-being. However, many scholars continue to interpret this link via a biological and reactive lens of emotion. By largely disentangling the embodiment of emotions from the traditional biological framework to which they are typically tied, we seek to analyze the nexus of race, emotion, and health through political, historical, and even ontological lenses. This analysis leverages Barrett's theory of constructed emotion to elucidate the tangible impact of emotion on physical well-being and, in conjunction with Afropessimist metatheory on race, the potential contribution to understanding premature mortality among Black populations in North America. Barrett's theory offers insight into how the persistent experience of negative emotions related to race can disrupt the delicate balance of an individual's body-budget. The detrimental impact of White supremacy's affective classifications and associated emotion concepts on Black populations is a stark reality, contributing significantly to daily health challenges faced by these communities in North America. [ABSTRACT FROM AUTHOR]

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana 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.)

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco 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.)

Taking aim at the myth that il razzismo non esiste in Italy, this article explores the rhetorical mechanisms that underpin anti-black racism vis-à-vis Italian colonial fiction—fictions that give life to the deceit that Italy is colorblind. It focuses attention on the work of Orio Vergani (1898-1960) who was one of the most prolific documentarians of Italian East Africa. His reportage established a vast image repository of exoticized, black bodies that reinforced prevailing colonial stereotypes about Africa in the Italian cultural imagination during the early-20th century. Yet his novel, Io, povero negro (1929)—claimed to be Italy's first with a black protagonist—was written before Vergani ever set foot in Africa. The text presents a formulation of blackness conceived of obliquely, in the absence of Italy, and belonging to an elsewhere, that is, between an unnamed colony in Africa, France, and the United States. In so doing, it advances a rhetoric of race defined by absence, blockage, and deflection that was conceived transnationally, which, in turn, helps to set the conditions for both the denial and naturalization of racism in Italy today.

Drawing on conversations with a queer interlocutor who moved to Austria to escape persecution in their country of origin, I reflect on the limits of legal protection in the host country when and if it is not accompanied by social change. I focus on the tension introduced by anti-black racism that comes in the way of queer solidarity.

In this paper, I explore how Filipinx settlers in occupied Hawaiʻi are racialized in proximity to Blackness, in relation to US-centric and colonial articulations of Blackness, and within the settler colonial system of power and domination in the transpacific. Across the Filipinx diaspora, critiques of white skin valorization are conceptualized primarily as colorism where Asian beauty and desirability are routed through the white colonial imagination. However, drawing from ethnographic research on local skin whitening discourse among first and second-generation Filipinx-American settlers in Hawaiʻi, I consider how these stories of skin reveal how Filipinx settlers are racialized in proximity to Blackness, where Blackness is denigrated, whiteness reigns supreme, and Kanaka Maoli are entangled in US racial binaries. As such, I move beyond colorism to argue that the processes of racialization indexed by skin whitening is an anti-Black project of US empire that renders dark-skin bodies abject and undesirable. In confronting anti-Blackness in Hawaiʻi, I contend that Afro-Asian-Indigenous relationalities challenge enduring racial colonial discourses and contribute to alternative possibilities for Blackness, Indigeneity, and settler allyship to become entwined components of an anti-racist and decolonial Hawaiʻi.

As the title of Ann Morning and Marcello Maneri's new book implies, in Italy razza is commonly regarded as an "ugly word". And while much has certainly shifted in the last decade – particularly in the realms of scholarship and cultural politics, and largely thanks to the steadfast efforts of Black Italian scholars, activists and culture workers – everyday white Italians still commonly express reservation about explicit discussions of race, even in the midst of an undeniable resurgence of racial nationalism and racist violence across Italy. As such, Morning and Maneri's book makes a much-needed intervention into the ongoing dilemma of "race-talk" in the Italian context. [ABSTRACT FROM AUTHOR]

The study uses the decolonial lens to disrupt the contentious dominance of whiteness in leadership development, not to mention in coaching, in management and organization studies (MOS). It contributes insights into how a decolonizing coaching space enables and guides a coachee to reflect and rethink the navigation of the realities of her decolonial identity. The decolonial identity encapsulates the authentic self and the neoliberal identity is the plastic self in a neoliberal university context. Universities' pervasive and normalized neoliberal discourse has become a "paradigm"--the overarching worldview through which universities' visions, missions, strategic objectives, and values are constructed. For academics to thrive in their performance and "walk on water" in achieving performance targets, they ought to embrace being academic capitalists, which shapes idealized neoliberal identities--conforming identities, complicit in undermining social, economic, and epistemic justice. Qualitative research methods were utilized to conduct a reflexive study, and data collected from the reflections and reflexive dialogues in leadership development coaching sessions and journals were thematically analyzed. The study reveals that the coach and coachee's shared decolonial identity offered counter-narratives that unmask the dominant great "white" man leadership in organizations. It also illuminates insights into the significance of black feminist pedagogy in the coaching process to honor the coachee's decolonial identity and rich cultural experiences. It enabled her to explore them critically and derive meanings from developing decolonizing, critically conscious leadership strategies for emerging transformation challenges. Meaningful dialogue dimensions emerged, which served as lenses that steered a decolonial approach in supporting the coachee to reflect and rethink the leadership performance vision, strategic objectives, action plans, implementation, and monitoring. [ABSTRACT FROM AUTHOR]

Research has chronicled the experiences of Black students transitioning into college and best practices for supporting Black students as they move through the collegiate context. The collegiate context is nested in white supremacy, and a microcosm of white culture. Thus, this study is rooted in the assumption that racism experienced within college is a reflection of its permanence, and sets the stage for the importance of examining Black students’ sense of self-love. In this paper, we utilize critical frameworks to examine how seven Black students conceptualize self-love within anti-Black environments. An analysis of testimonies and interviews generated by participants produced several considerations on the praxis of self-love in and beyond the educational context. Specifically, findings point to the ways Black students conceptualize self-love as affirmations of the Black being, manifesting as presence, knowing, feeling, seeing, doing, and regard. [ABSTRACT FROM AUTHOR]

Johan Mijail (1990), born in the Dominican Republic, stands out a trans performer who systematically seeks to destabilize heteronormative culture and colonial legacies ingrained in the politics of race, gender, and sexuality. In her most famous performance Amor vegetal (2015), the naked artist does headstands while inserting small branches, leaves or flowers in her rectum. By placing the "obscene" at the center of her work, Mijail creates alternative knowledge that challenges traditional values of homophobia, Catholicism, and fear of Blackness, all located at the heart of libidinal politics in Abya Yala. In Amor vegetal the artist creates a procto-poetics of the obscene through excess, which offers up the anus/ass as a transfeminist, decolonial, and countersexual axis. [ABSTRACT FROM AUTHOR]

This piece explores the visual art and performance of Wynnie Mynerva (1992–), interpreting their aesthetic use of violence and sadism. My reading of Wynnie's work articulates cholanness in relation to Blackness, unearthing the colonial etymology of "cholo." I argue that the body of chola women is at very center of the "abigarrado cholo sex," a sexual/reproductive system of extraction of labor and pleasure. Wynnie's visual experimentation toys with castration and revenge, and with the non-generative pleasures of anal sex and anti-natalism. To think through the contemporary uses of chola, I use the work of Black feminist scholars in the US and the Caribbean, establishing hemispheric connections with Latin American feminist scholars and activists. [ABSTRACT FROM AUTHOR]

In 1968, Equatorial Guinea's emergence as an independent nation signaled a pivotal chapter in Spain's national identity, deeply grounded on an imperial narrative. Around this juncture, Leandro Mbomio was etching his mark on Spain's cultural milieu as a sculptor. His success and persona reflected the image, voice, and thought the Francoist state sought in its former African subjects. Amid Spain's stringent media censorship, the official narrative that emerges from Mbomio's career is captivating. He was celebrated as "the black Picasso" and deemed emblematic of Black culture in Spain. This paper seeks to answer the following questions: How did the portrayal and reception of Mbomio reflect Spain's shifting views on Equatorial Guinea, "Black Africa", and the broader understanding of "Blackness" at the time? [ABSTRACT FROM AUTHOR]

"Obesity", is defined as a body mass index (BMI) ≥ 30. Yet the tool, BMI, has been shown to be flawed in its weight classing. BMI categories were made by relying nearly exclusively on data about middle-class white males, creating "the normal (white) man". Yet, BMI continues to be used as a diagnostic tool, and is increasingly deployed to stigmatize fat persons as "diseased". This has critical implications for women—especially Black women and Latinas—who have some of the highest BMIs in the country. But, despite the consternation over the size of the bodies women of color have, there are nearly no studies to date examining the relationship between BMI and rates of chronic illness by race and gender. In this study, we examined the associations between BMI and type 2 diabetes (T2D) for women across race in comparison to white men. Relying on 20 years of NHANES data, we found that while Latinas and Black women were nearly 3 times and over 5 times as likely to have T2D than white men, respectively, the association between BMI and T2D was significantly weaker for Latinas than for white men. The association between BMI and T2D was markedly weaker for Black women. This study shows that racial and gendered health disparities cannot be explained by differences in rates of "obesity" as defined by a white male norm. [ABSTRACT FROM AUTHOR]

By referring to the White settler post-racial imaginary of the USA, this article examines the slippage, transferability, and political interplay of racial representations into an analysis of the character of Ruth Langmore, a White adolescent woman portrayed in the Netflix series Ozark (2017–2022). Establishing the history of popular culture in the USA as emergent from Blackface, I argue that Ruth is coded, through an eschatological association, fashion styling, and ambient sound, as Black at various points throughout the series. I analyse screengrabs from pop culture and quotes from the showrunner, executive directors, and musical director to demonstrate that the destruction of the Black body is inherited, restricting the survival of Black and Indigenous peoples. Readers are advised that this article contains spoilers about the series Ozark (2017–2022). [ABSTRACT FROM AUTHOR]

From data gathered during 18 months of ethnographic fieldwork, this paper unpacks the implications of five ethnographic examples describing interactions between educators and students at New Horizons, a majority Latinx middle school, to demonstrate that the circulation of racialized "good Latinx" narratives legitimates differential allocation of limited school resources between those imagined as falling into the good Latinx category and those that do not because they are ascribed Blackness (i.e., African American and Afro‐Latinx youth). That is, the discursive construction of Latinidad as well‐behaved, hard‐working, and specifically non‐Black positioned it as a racialized yet privileged credential at school. In these circumstances, Latinidad may at best be considered a constrained credential. [ABSTRACT FROM AUTHOR]

This conceptual work highlights the history of Black erasure throughout the existence of world languages (WLs) as a field of study in the United States. It outlines the unique challenges faced by African descended learners who have and continue to pursue WL study in US classrooms. These include but are not limited to reduced local funding and programmatic expectations due to the remnants of anti‐Black educational policies, monolingual and imperial language ideologies prevalent in texts and pedagogical approaches, and generations of segregation in and outside of schools. Finally, this work proposes WLs serve as a site of Black Linguistic Reparations through, (1) the redistribution of resources in the field, (2) the repair of enacted WL teaching to meet the calls of ACTFL's standards for preparing students for communication in a pluralistic society, and (3) a recreation of the "world" as narrated through a global, rather than a white Western lens. The Challenge: The decline in World Language (WL) educators reflects long standing barriers to WL study rooted in the anti‐Black underpinnings that shaped the field. How has the development of the US WL study systematically excluded Black communities? How might acknowledging and repairing those harms systemically and programmatically reinvigorate our field? [ABSTRACT FROM AUTHOR]

As the US approaches an intense inflection point in this grand experiment with democratic ideals, a pinched nerve in the form of a presidential election, this second special anniversary forum considers what resources (I almost said weapons) lay undiscovered or undervalued with which we may forge a future. Fortunately, there are gems – brilliant in the proper light – available for use; from the Global South to the US South, this forum imagines more than geographic places, but rather forms of care and powerful Black feminist community-building and critique of the retrenchment of multiple forms of racialized domination. [ABSTRACT FROM AUTHOR]

The objective of this study is to understand how the invisibility of the black body and blackness occurs in the BNCC of elementary school Physical Education and how the epiphanies generated throughout the autoethnographic research help in this understanding. A critical autoethnography was carried out in a municipal school in Porto Alegre in the 2022 school year, starting in February and ending in December. The participant observations took place in classes in which one of the teachers in this study is a teacher (early childhood education and elementary education - initial and final years), with a weekly workload of forty hours. Notes (in field diary and audio), dialogues and document analysis were also used in the production of information. The reflections produced showed the erasure of knowledge and subjectivities produced by the black body in the aforementioned national curriculum, emphasizing its neocolonial character and its emphasis on market education. [ABSTRACT FROM AUTHOR]

This composition's signal concern is the play of Black Studies' Beloved(s): both the interplay between such Beloved(s) and what play follows from them. By Beloved(s), this essay means not only the varied figurations present in Toni Morrison's seminal novel and the many meditations on Morrison's Beloved within the field of Black Studies, but Black Studies' own haints—how these Beloved(s) bear and shape the langues that Black Studies uses to enunciate both black study and politics. Over the decades since its initial institutionalizations within the academic marketplace, Black Studies has born many such haints in the process of excising the monstrous holdovers of its extra-academic origins and interventions seen as intrusions on Black Studies' crystallizing institutional forms. On the occasion of Hortense Spillers's recent remarks about afropessimism and celebrations of Spillers's work, including that of Spillers's psychoanalytics, this composition lingers with haints, jamming in a shared site of excision: the break between psychoanalysis and Black Studies. [ABSTRACT FROM AUTHOR]