Say my name

This essay is a call out and a roll call of Black women scholars – Black Feminists, Critical Race Theorists, Intersectionality Theorists and co-conspirators – doing the work of the elder women and ancestors whose shoulders we stand on. I frame the research on African American Women’s Language around Hull, Bell-Scott and Smith’s (1982) seminal book All the Women Are White, All the Blacks Are Men, But Some of Us Are Brave to shout out not only how language and linguistics researchers got it twisted and need to reckon with truth and say my (language’s) name: African American Women’s Language. And put some respeck on it while you’re at it.

Living at the Margins: Black Feminist Pedagogy as Transformative Praxis During the 1980s-1990s and Epistemic Exclusion in the 21st Century—Where Do We Go Now?

In this essay I argue that Black women who teach Black feminist pedagogy experience “epistemic exclusion” (Buchanan, 2020) while advocating for the intersections between three disparate contexts: their activism in their communities, the women’s movement, and their work as educators in postsecondary settings. The period examined is the 1980s–1990s. I consider the institutional challenges and limitations Black women have undergone as knowledge producers and teachers. While pushing the boundaries erected between university settings and the Black liberation movement taking place in their communities (Joseph, 2003), they were limited to a precarious status as Black women teaching within White-male dominated institutions. The trailblazing theoretical pedagogical insights Black feminists have advanced in their work as educators in postsecondary settings is discussed at length. Additionally, connections are made to the present-day struggle among Black feminists for inclusion within contemporary educational contexts (Evans-Winters & Piest, 2014; Mogadime, 2002, 2003; Wane, 2009, 2011).

“An Inside Thing to Live by”: Refusal, Conjure, and Black Feminist Imaginaries among Granny Midwives

“Granny midwives” often based their authority to practice midwifery on the spiritual traditions of rootwork or conjure passed down by the foremothers who trained them. However, granny midwives were compelled to give up their conjure-infused methods of birthing if they wanted to become licensed (that is, to get a “permit”) or be authorized by the state to continue their practice of midwifery. In response, some granny midwives refused to recognize the authority of the state in the birthing realm, willfully retaining rootwork in their birthing practices. In this article, I contrast the response of granny midwives, a politics of refusal, with another major tradition in African American thought, a politics of recognition, such as gaining citizenship and rights, permits, and licenses from the state. Due to the political stakes of the granny midwife's conflict with the state, I argue that black feminists often endow the figure of the granny midwife (or more broadly, the conjure woman) with the political significance of refusal in our emancipatory imaginaries. To demonstrate this, I will analyze the interventions in black liberation politics that two black feminist writers make through their invocation of granny midwives: Zora Neale Hurston's essay, “High John de Conquer,” and Toni Morrison's novel, Paradise.

Brazilian Black Feminism in Rural and Urban Spaces

Brazilian Black feminism has changed and grown more influential and diverse in the past two decades. One of the major challenges is to understand what these changes mean for women’s agency in the different contexts in which they emerge, both rural and urban. To examine the transformations of Black feminism in Brazil, this article investigates three generations of activists over the periods of re-democratization, democratic expansion and crisis of democracy, bringing focus to Black women in the quilombola movement, young Black feminists on the Internet and intersectional feminism. The article analyses traditional and new activist networks that claim multiple identities for themselves, as well as public status as collective action strategies to seize traditional spaces for political activism, grounding themselves in feminism and anti-racism against the multiple forms of oppression in urban and rural spaces.

Hostility, Harassment, and Violence: On the Limits of ‘Free Speech’ for Minority Feminist Scholars

Following the rich tradition of Indigenous and Black feminists and authors, this article makes use of storytelling to explore the limits of freedom of speech in the academy for feminist scholars belonging to socially marginalized groups and, particularly, Indigenous feminist scholars. Through autoethnography, I expose the ways that freedom of speech was been weaponized against me by people with power to silence and suppress my freedom of speech. Moreover, I draw attention to the ways this has been done to me in order to secure the freedom of speech of other dominant and powerful people. This paper concludes with some recommendations about disrupting this violence and better supporting feminist scholars from minority groups.

Enacting Critical Citizenship: An Intersectional Approach to Global Citizenship Education

Global citizenship is a popular concept that was fully embraced by UNESCO in 2015 with a framework for Global Citizenship Education (GCE). This pedagogical guidance can be characterized as transformative since it aims to foster reflective citizens who contribute to building a more inclusive, just, and peaceful world. Thus, GCE allows educators to take a critical approach to their teaching, hereby articulating a clear social justice orientation towards citizenship education. However, recent studies indicate that most interpretations and thus implementations of GCE do not translate into a social action approach. Therefore, this article conceptualizes an intersectional approach to GCE, to make a critical approach of GCE more likely by practitioners. Intersectionality was developed by Black feminists in the US, to highlight structural oppressions and privileges on the basis of analytical categories. Intersectionality, furthermore, allows for opportunities to recognize resilience and resistance in marginalized communities. Therefore, an intersectional approach to GCE would develop sensibilities among students to understand global structures of oppression and domination on the basis of analytical categories like race, gender, and class. This knowledge would lead to an awareness of one’s own complicity and shared responsibility, resulting in deliberations and eventually political actions. The overall aim is to provide practitioners with a concrete suggestion of a critical interpretation of GCE, to show its potential as a social justice-orientated framework for educators in especially continental Europe.

Incorporating intersectional musicality within the classroom: Black feminism through Nina Simone and Janelle Monáe

In an age of social justice advocacy within education, the work of Black women continues to be excluded from the hegemonic educational canon despite the long history of Black feminists advocating for the eradication of systemic oppressive systems in education. By examining the livelihoods and music created by Black feminist musicians, music educators may begin to reflect on how Black women’s positionality within society has had a direct influence on the music they created within a White culturally dominant society. The purpose of this article is to conceptualize how the intersectional musicality of Nina Simone and Janelle Monáe – informed by the conceptual framework of Black Feminist Thought – can speak to the experiences that Black girls and women face within music education and society.