I Am Woke

This praxis-based chapter explores advocacy in the English language teaching (ELT) field. The chapter introduces a new conceptualization of advocacy, the Critical Advocacy Framework, informed by Freire's critical consciousness (conscientização), Fanon's race (Black) consciousness, and Crenshaw's intersectionality paradigms. For critical advocacy praxis, this chapter integrates the “iron triangle” model from the American politics and public policy fields to highlight patron-client relationships between multilingual learners (MLs) advocates and stakeholders. This chapter highlights how the racially mixed author, a trained political scientist and newcomer to the ELT field, leveraged her Blackness, experiential and organizational knowledge, skills, and abilities (KSAs) in a Machiavellian sense, to promote diversity, equity, and inclusion (DEI) throughout a TESOL state affiliate. The chapter provides evidence-based practices and learning activities for MATESOL program administrators, pre-service, and in-service English teachers.

‘I've got a daughter now man it's clean man’: Heteroglossic and intersectional constructions of fatherhood in the spontaneous talk of a group of young southeast London men

This article provides an insight into the heteroglossic and intersectional construction of fatherhood in the self-recorded, spontaneous talk of a group of young men from ethnically and racially mixed working-class backgrounds in southeast London. By adopting an interactional sociolinguistic approach, informed by Bakhtin's (1981, 1984, 1986) work on dialogicality and Tannen's (1989, 2004) notion of constructed dialogue, this article explores the young men's use of voices for their positioning in a range of fathering discourses which are shaped by and shape intersectional and hegemonic masculinities. Intersections of race, ethnicity, and social class inform many of the young men's positions, especially in their talk about the influences of hip hop on their children. This polyphony of voices allows the group to balance traditional discourses of fathers as providers, protectors, and moral guides with contemporary models of intimate and involved fatherhood, but also competing discourses of virile masculinity and bad boy identity. (Dialogicality, discourse, ethnicity, fatherhood, hegemony, heteroglossia, intersectionality, identity, masculinity, race, social class, voice)*

Mabruchismo: concubinage and colonial power in Italian Libya (1911–1932)

This article assesses the Liberal and Fascist administrations’ shifting attitudes towards colonial concubinage during the years of the repression of the anti-colonial resistance in Italian Libya (1911–32). Also known as mabruchismo, concubinage in Libya closely resembled its counterpart in Italian Eastern Africa, as it involved middle- to upper-class Italian officers coercing colonised women into engaging in often exploitative intimate relationships. During the first 20 years of colonisation of the territory, the colony's military administration employed an ambiguous stance regarding the practice, condemning it discursively to ingratiate itself with the local elites while unofficially allowing it to provide safe sex to its officers. When the resistance was defeated in the early 1930s, and the Fascist administration began its demographic colonisation plans, colonial concubinage was prohibited as out of place in a racially segregated settler colony. This article employs an analysis of official archival sources to trace the regulatory framework that shaped the lives of the Libyan women and Italian officers engaged in concubinage in a shifting colonial society. The colonial administrations’’ regulatory efforts toward colonial concubinage testify to the crucial role that Libyan women and racially ‘‘mixed’’ relationships played in shaping categories of race, class, and gender relative to the Italian colonial context.

Indios, Sambos, Mestizos, and the Social Construction of Racial Identity in Colonial Central America

The Miskitu, a group indigenous to the Caribbean Coast of Central America, have long been recognized for their racial diversity. In the mid-seventeenth century, a ship of African slaves wrecked on the Mosquito Coast and subsequently intermarried with the Miskitu population. Since then, there have been two groups of Miskitu: the “pure” indios and the racially mixed sambos. This article argues against this neat divide. Race during the colonial period was not fixed and could be influenced by a number of factors that included not only one’s ancestry but also their behavior. When Spanish writers assigned a racial category to the Miskitu, the context of the encounter often shaped perceived racial origin. When Miskitu-Spanish relations were hostile, Spaniards more often chose the racial label sambo. During times of peace, indio was more common, and mestizo was sometimes used to refer to Miskitu rulers. By focusing on the complexity and malleability of colonial racial rhetoric, this article argues that Spanish officials strategically selected racial labels for the Miskitu depending on the colonial policy they were trying to promote.

“Gray Eagle”/“Forked Deer”

This chapter discusses Taylor’s Kentucky Boys, “Grey Eagle” “Forked Deer”, stringband, old-time fiddling, racially mixed bands, Ku Klux Klan, and Gennett Records

RE-STORYING BELOVED COMMUNITY: INTERSECTIONAL SOCIAL MOVEMENT STORYTELLING OF ANTIRACIST GAY LIBERATION*

This article details intersectional social movement storytelling produced by a racially mixed group of gay men in the 1980s to articulate, and insist upon, antiracist gay liberation. Based on a larger project of narrative ethnography of the organization Black and White Men Together (BWMT), I describe how BWMT drew upon the movement story of an ideal community from the civil rights movement (Beloved Community) and re-storied it to confront a narrow gay movement and reassert an anti-racist gay liberation critique. I trace how they did so via storytelling strategies using (1) “salience work” and (2) what I call “both/and work”— interpretive processes operating to shift the symbolic code of integration and the emotional code of love to be relevant in the complex political context of the 1980s. I conclude by reiterating how these strategies are bound to their times and assert the potential of social movement storytelling for intersectional scholarship.

Aortic stenosis calcium scoring in a racially mixed sample

Aortic stenosis (AS) is common and increasing in prevalence as the population ages. Using computed tomography (CT) to quantify aortic valve calcification (AVC) it has been reported that men have greater degrees of calcification than women among subjects with severe AS. These data, however, were derived in largely Caucasian populations and have not been verified in non-Caucasian subjects. This retrospective study identified 137 patients with severe AS who underwent valve replacement and had CT scans within 6 months prior to surgery. AVC scores were compared between men and women, both in the entire sample and in racial subgroups. 52% of subjects were male and 62.8% were non-Caucasian. Mean AVC score for the entire cohort was 3062.08±2097.87 with a range of 428-13,089. Gender differences in aortic valve calcification were found to be statistically significant with an average AVC score of 3646±2422 in men and 2433±1453 in women (p=0.001). On multivariate analysis, gender remained significantly associated with AVC score both in the entire sample (p=0.014) and in the non-Caucasian subgroup (p=0.008). Mean AVA was significantly greater in males than females but this difference disappeared when AVA was indexed to BSA (p=0.719). AVA was not different between racial groups (p=0.369). In this research we observed that among subjects with severe AS men have higher AVC scores than women regardless of racial background. This is consistent with previous studies in predominantly Caucasian populations.

Entrenching Apartheid Football and Failed Sports Diplomacy

Apartheid policy and practices permeated all aspects of social life in South Africa from 1948 onward, with sport becoming a focal point for the implementation and enactment of apartheid policy. While no laws were passed segregating South Africans on the field of play, a range of apartheid laws meant participating in racially mixed sport was near impossible. White South Africa became an integral part of world sport, particularly in the realms of the Olympic Games and in terms of individual sports such as rugby, cricket, soccer, tennis, and golf. In the aftermath of World War II and the decolonization of Africa, apartheid South Africa increasingly became ostracized from the international sporting community. While a range of different sporting bodies in the country engaged in ultimately successful and unsuccessful attempts to remain within the international sporting fold, white South African soccer authorities in particular embarked on a campaign for recognition within FIFA and thereafter struggled to maintain their membership. South African soccer demonstrates the failed sports diplomacy on the part of white South African sports officials and government functionaries more generally in their struggle to justify and maintain segregation and privilege in sports apartheid in South Africa.

‘Vindictiveness on Account of Colour’?: Race, Gender, and Class at the English Divorce Court, 1872–1939

This article uses 116 divorce or separation cases involving people of color between 1872 and 1940 to interrogate the role of the state in adjudicating racially mixed marriages in Britain. These examples demonstrate the rising population of imperial subjects within the U.K., but also that marital cases could reverse in-migration, due to embarrassment and expense for all parties. In addition, gender and class factors limited the impact of race in the court. Men’s advantages in bringing cases overcame some racial prejudices, and rich men, whatever their color, could hire effective representation. Race only impacted divorce cases when women could play on stereotypes of violent men, or when men of color were co-respondents and thus broke up homes. Still, the number of undefended cases limited the influence of race in most divorce suits.

Yemeni Women, Civic Purdah, and Private/Public Divides

This chapter analyzes how Yemeni American women’s everyday space-making practices in Hamtramck blur the lines between public and private, complicating mainstream modes of organizing space and scrambling the ideological correlates associated with these two discursive realms. The chapter discusses how Yemeni women across generations choreograph the gendering of space within homes, streets, neighborhoods, mosques, and schools, enriching their lives with social, cultural, spiritual, and economic exchanges. The chapter shows how areas in Yemeni homes, such as women’s living rooms, sometimes function as semi-public spaces open to an extended and loosely bounded set of non-kin visitors during times set apart for sociability and religious instruction. The chapter includes a discussion of how women-only spaces in mosques reproduce or echo some features of home-based gender norms. In secondary schools, Yemeni female youth sustain or modify community-based gender separation practices to establish comfortable spaces for themselves in an ethnically and racially mixed context.