Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2212013
Psyche Williams-Forson
abstract Farmer’s markets are ubiquitous on United States (US) landscapes, regardless of region and locale. And while there has been some scholarship about these spaces in the last several years, there is more that can be said regarding the inconsistencies between what many market organisers espouse and the realities for many Black customers. Many Black market-goers attend these outdoor shops but seldom see vendors that look like them, or worse, often, these sellers are denied a space at these markets. While many of these market organisers are advocates for “healthy eating” and fresh vegetables and fruits, they tend not to make it easy to access these nutrients, despite what they may intend. These contradictions emerge in debates surrounding the Anthropocene, which philosopher Axelle Karera (2019, p. 32) argues powerfully disavows the presence of racial aggression. Further, she maintains that the Anthropocene will never be successful until it grapples with the realities of Black suffering, in history and the present. This article considers these contradictions to think about how the realities of the lives of US Black people from throughout the African Diaspora are glossed over, sacrificed at the altar of “healthy eating” and “home cooking” with little regard for the ways we are dehumanised daily, including with food. By taking a womanist liberatory position, this article argues for centring the experiences of Black people in confronting the hypocrisies created by many of our contemporary food discussions.
{"title":"One bad apple: Black women, the Anthropocene and the hypocrisy in food conversations","authors":"Psyche Williams-Forson","doi":"10.1080/10130950.2023.2212013","DOIUrl":"https://doi.org/10.1080/10130950.2023.2212013","url":null,"abstract":"abstract Farmer’s markets are ubiquitous on United States (US) landscapes, regardless of region and locale. And while there has been some scholarship about these spaces in the last several years, there is more that can be said regarding the inconsistencies between what many market organisers espouse and the realities for many Black customers. Many Black market-goers attend these outdoor shops but seldom see vendors that look like them, or worse, often, these sellers are denied a space at these markets. While many of these market organisers are advocates for “healthy eating” and fresh vegetables and fruits, they tend not to make it easy to access these nutrients, despite what they may intend. These contradictions emerge in debates surrounding the Anthropocene, which philosopher Axelle Karera (2019, p. 32) argues powerfully disavows the presence of racial aggression. Further, she maintains that the Anthropocene will never be successful until it grapples with the realities of Black suffering, in history and the present. This article considers these contradictions to think about how the realities of the lives of US Black people from throughout the African Diaspora are glossed over, sacrificed at the altar of “healthy eating” and “home cooking” with little regard for the ways we are dehumanised daily, including with food. By taking a womanist liberatory position, this article argues for centring the experiences of Black people in confronting the hypocrisies created by many of our contemporary food discussions.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47892458","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2205892
D. Naidoo, V. Reddy
abstract This article focuses on the uses of spice as a method of healing in selected dishes within a Durban Indian foodscape. Beyond its culinary potential (taste, flavour, seasoning), the article motivates spice as having particular utilities and meanings that have bearing upon social, cultural and gender issues pertinent to food preparation as well as consumption which ultimately influences health and well-being. Methodologically it engages conceptual insights from the critical literature on food, including its gendered parameters, and frames a description of a few pertinent dishes drawn from five interviews in a larger project on food focused on its materiality and visceral dimensions.
{"title":"Splice: Gendered narratives of spices as healing","authors":"D. Naidoo, V. Reddy","doi":"10.1080/10130950.2023.2205892","DOIUrl":"https://doi.org/10.1080/10130950.2023.2205892","url":null,"abstract":"abstract This article focuses on the uses of spice as a method of healing in selected dishes within a Durban Indian foodscape. Beyond its culinary potential (taste, flavour, seasoning), the article motivates spice as having particular utilities and meanings that have bearing upon social, cultural and gender issues pertinent to food preparation as well as consumption which ultimately influences health and well-being. Methodologically it engages conceptual insights from the critical literature on food, including its gendered parameters, and frames a description of a few pertinent dishes drawn from five interviews in a larger project on food focused on its materiality and visceral dimensions.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45987641","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-02DOI: 10.1080/10130950.2022.2149089
Chenai Mupotsa-Russell
abstract This perspective draws from my insights in advocacy and therapeutic practice as an African art therapist in Australia. Along with my own positionalities, I have often been involved specifically producing projects related to LGBTIQA + people, migrant communities, First Nations people and other minoritised people in advocacy work. As a therapist, it is not only necessary to be attentive to the ways intersectionality operates as it relates to people who are frequently framed as ‘complex’ and diverse’, these locations and the often pathologising framework of our positions are amplified by where and how neurodiversity is understood for people in the position of therapeutic work. The national sentiment in Australia often frames engagement with those who are complex and diverse through intentions around social inclusion, so multiculturalism and diversity shape the sociocultural as well therapeutic space precisely because they fail to capture the connected structures of power people are engaging, and a transformative ethical intentionality. That is, that questions related to power, and the force of cis-heteronormativity, neurotypicalness, white supremacy, classism and ableism. More specifically, in therapeutic practice, the onus is often on me to confront what sickness, trauma, pain, or even treatment mean when we decentre the biomedical models of mental health that frame our operations. I reflect on how I moved from state-operated practice to build my own practice intended to intentionally make a safer space for Black, indigenous and people of colour, LGBTQIA+, neurodivergent and disabled communities. I engage with the continued complexities of building multiple processes of meaning-making as a form of healing justice. I also explore my practice as it is shaped and informed by a transnational, decolonial and feminist praxis. Finally, I engage with the ways that even in attempting to invent this space of dwelling, coming up and against a broader sentiment of an ‘even’ and inclusive national sentiment, and a denial of the operational and constitutive forms of difference that are echoed in law and policy and have affective and structural effects in how we move and live in the world, is a practice that routinises my own exhaustion.
{"title":"‘Complex’ and ‘diverse’: Meaning-making and affirming practices as healing justice","authors":"Chenai Mupotsa-Russell","doi":"10.1080/10130950.2022.2149089","DOIUrl":"https://doi.org/10.1080/10130950.2022.2149089","url":null,"abstract":"abstract This perspective draws from my insights in advocacy and therapeutic practice as an African art therapist in Australia. Along with my own positionalities, I have often been involved specifically producing projects related to LGBTIQA + people, migrant communities, First Nations people and other minoritised people in advocacy work. As a therapist, it is not only necessary to be attentive to the ways intersectionality operates as it relates to people who are frequently framed as ‘complex’ and diverse’, these locations and the often pathologising framework of our positions are amplified by where and how neurodiversity is understood for people in the position of therapeutic work. The national sentiment in Australia often frames engagement with those who are complex and diverse through intentions around social inclusion, so multiculturalism and diversity shape the sociocultural as well therapeutic space precisely because they fail to capture the connected structures of power people are engaging, and a transformative ethical intentionality. That is, that questions related to power, and the force of cis-heteronormativity, neurotypicalness, white supremacy, classism and ableism. More specifically, in therapeutic practice, the onus is often on me to confront what sickness, trauma, pain, or even treatment mean when we decentre the biomedical models of mental health that frame our operations. I reflect on how I moved from state-operated practice to build my own practice intended to intentionally make a safer space for Black, indigenous and people of colour, LGBTQIA+, neurodivergent and disabled communities. I engage with the continued complexities of building multiple processes of meaning-making as a form of healing justice. I also explore my practice as it is shaped and informed by a transnational, decolonial and feminist praxis. Finally, I engage with the ways that even in attempting to invent this space of dwelling, coming up and against a broader sentiment of an ‘even’ and inclusive national sentiment, and a denial of the operational and constitutive forms of difference that are echoed in law and policy and have affective and structural effects in how we move and live in the world, is a practice that routinises my own exhaustion.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43292901","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-02DOI: 10.1080/10130950.2022.2205223
Netsanet Gebremichael
abstract This focus piece explores how the notion of the transnational was mapped and mobilised in the publications of the Ethiopian Student Movement (ESM) that were printed and published in the 1960s and 1970s, particularly in their quest to articulate the ‘Women’s Question’ in Ethiopia. Reading from the large corpus of ESM publications, I more specifically engage those publications which covered discussions, opinion pieces, and debates on the Women’s Question from my interest in demonstrating how ESM activist publications were already engaged in discussions of the transnational in the 1960s and 1970s. Pertinent to formulating the Ethiopian Women’s Question, I map how the notion of transnational was mobilised as part and parcel of activist praxis within ESM. A genealogical reading of the evolution of the Women’s Question in the writings of the ESM showed that discussions on the subject were sporadic, especially between the late 1960s and early 1970s, when this question was more explicitly configured as journals committed to address women’s issues, such as Tanash Ityopyawit [Rise up Ethiopian Women!], and Tagia Ityopyawit [Struggle Ethiopian Woman], emerged.
{"title":"Mapping the notion of the transnational: A close reading of the ‘Women’s Question’ from the Ethiopian Student Movement’s publications in the 1960s and 1970s","authors":"Netsanet Gebremichael","doi":"10.1080/10130950.2022.2205223","DOIUrl":"https://doi.org/10.1080/10130950.2022.2205223","url":null,"abstract":"abstract This focus piece explores how the notion of the transnational was mapped and mobilised in the publications of the Ethiopian Student Movement (ESM) that were printed and published in the 1960s and 1970s, particularly in their quest to articulate the ‘Women’s Question’ in Ethiopia. Reading from the large corpus of ESM publications, I more specifically engage those publications which covered discussions, opinion pieces, and debates on the Women’s Question from my interest in demonstrating how ESM activist publications were already engaged in discussions of the transnational in the 1960s and 1970s. Pertinent to formulating the Ethiopian Women’s Question, I map how the notion of transnational was mobilised as part and parcel of activist praxis within ESM. A genealogical reading of the evolution of the Women’s Question in the writings of the ESM showed that discussions on the subject were sporadic, especially between the late 1960s and early 1970s, when this question was more explicitly configured as journals committed to address women’s issues, such as Tanash Ityopyawit [Rise up Ethiopian Women!], and Tagia Ityopyawit [Struggle Ethiopian Woman], emerged.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42614878","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-02DOI: 10.1080/10130950.2022.2184860
Lethabo Mailula
abstract The case for the abolition of the police and prisons has become urgent as the world considers how prisons do not encourage rehabilitation and justice but rather operate as sites of structural violence. Although activists such as Angela Davis have been highlighting the violence of the carceral system and the weaponisation of the system to facilitate the oppression of Black people since the anti-racist movements of the 1960s, the 2020 Black Lives Matter protests heightened discourse about the carceral system and policing. This article seeks to identify the role that Black feminist traditions play in the imagination of alternatives to policing and incarceration as punitive solutions to crime. Additionally, it seeks to illustrate the failures of policing in South Africa and whether transnational feminist solidarities can offer interventions to crime that are not rooted in the carceral system. In laying out the case for the abolition of prisons and policing in South Africa, the article highlights the origins of policing founded on conquest and colonisation as well as masculinity and heteronormativity. It will also unpack how feminism across the Atlantic can weave and borrow strategies and interventions based on the context of location. Through the lens of transnational feminism, this article will illustrate the possibility of a transnational movement building towards a world that no longer relies on policing and prisons to repair communities.
{"title":"Carceral abolition as a South African possibility: A feminist perspective on the failure of policing and the criminal justice system in South Africa","authors":"Lethabo Mailula","doi":"10.1080/10130950.2022.2184860","DOIUrl":"https://doi.org/10.1080/10130950.2022.2184860","url":null,"abstract":"abstract The case for the abolition of the police and prisons has become urgent as the world considers how prisons do not encourage rehabilitation and justice but rather operate as sites of structural violence. Although activists such as Angela Davis have been highlighting the violence of the carceral system and the weaponisation of the system to facilitate the oppression of Black people since the anti-racist movements of the 1960s, the 2020 Black Lives Matter protests heightened discourse about the carceral system and policing. This article seeks to identify the role that Black feminist traditions play in the imagination of alternatives to policing and incarceration as punitive solutions to crime. Additionally, it seeks to illustrate the failures of policing in South Africa and whether transnational feminist solidarities can offer interventions to crime that are not rooted in the carceral system. In laying out the case for the abolition of prisons and policing in South Africa, the article highlights the origins of policing founded on conquest and colonisation as well as masculinity and heteronormativity. It will also unpack how feminism across the Atlantic can weave and borrow strategies and interventions based on the context of location. Through the lens of transnational feminism, this article will illustrate the possibility of a transnational movement building towards a world that no longer relies on policing and prisons to repair communities.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45880930","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-02DOI: 10.1080/10130950.2022.2186610
Reshma Chhiba
“The exhibition places intellectuality of Black women artists at its core, offering a rare encounter with history in which Black women’s work is the object, method, and theory of study. The framework is generative, and aims to acknowledge Black women artists as political agents, spiritual mediums, theorists and scholars, Black African feminists, explorers of rural and urban landscapes, conceptual thinkers, and makers”. (Press Statement, 2022)
{"title":"Title Unknown: When Rain Clouds Gather: (Re)making the Canon","authors":"Reshma Chhiba","doi":"10.1080/10130950.2022.2186610","DOIUrl":"https://doi.org/10.1080/10130950.2022.2186610","url":null,"abstract":"“The exhibition places intellectuality of Black women artists at its core, offering a rare encounter with history in which Black women’s work is the object, method, and theory of study. The framework is generative, and aims to acknowledge Black women artists as political agents, spiritual mediums, theorists and scholars, Black African feminists, explorers of rural and urban landscapes, conceptual thinkers, and makers”. (Press Statement, 2022)","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46604140","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-02DOI: 10.1080/10130950.2022.2186573
Athinangamso Esther Nkopo
abstract The South African legend of Pinky Pinky presents a striking opportunity to think with Hortense J. Spillers’ theorising of incubus in Harriet Jacobs’ Life of a Slave Girl (Brent 1973). These demons of urban legend enable my theoretical intervention on the question of Black gender which breaks with Human gender subjectivity, and which implies that there can be no solidarity between Human women and Black wxmxn. I utilise Spillers’ historical materialist, theoretical and psychoanalytic inspired formulation of Black Flesh to think the structuring relation of the Black wxmxn in modern South Africa’s political ontology in order to consider our emancipation dreams within the confines of the modern Enlightenment's Human and their ontological struggle for difference against a quintessential Other, the Black. This critical intervention concerning feminist solidarity and hindrances to Black intramural unity strives to reframe and constitute afresh the organising sentiment and politics of any ideological outlook which considers itself. That is that Black Feminism has been structurally excommunicated from the community of the Human and its gender-forming terms, which demarcate the domestic spaces wherein gendering processes are possible. I conclude that shared experiences of violence between Humans and Black wxmxn do not preclude the Madam from her Master function as phallic potentiality for the violent sexual gatekeeping required to secure the Human, nor should this be conflated with the ontological violence necessary to produce the Black for the Human. Blackness’ constitutive social death structures the Black wxmxn/slave as always and already coerced under the Human’s political prerogative, under a parasitic relation with no worldly emancipation path.
{"title":"All the things you could be by now if Pinky Pinky wasn’t your Madam: Black gender, Human subjectivity and the terror of solidarity","authors":"Athinangamso Esther Nkopo","doi":"10.1080/10130950.2022.2186573","DOIUrl":"https://doi.org/10.1080/10130950.2022.2186573","url":null,"abstract":"abstract The South African legend of Pinky Pinky presents a striking opportunity to think with Hortense J. Spillers’ theorising of incubus in Harriet Jacobs’ Life of a Slave Girl (Brent 1973). These demons of urban legend enable my theoretical intervention on the question of Black gender which breaks with Human gender subjectivity, and which implies that there can be no solidarity between Human women and Black wxmxn. I utilise Spillers’ historical materialist, theoretical and psychoanalytic inspired formulation of Black Flesh to think the structuring relation of the Black wxmxn in modern South Africa’s political ontology in order to consider our emancipation dreams within the confines of the modern Enlightenment's Human and their ontological struggle for difference against a quintessential Other, the Black. This critical intervention concerning feminist solidarity and hindrances to Black intramural unity strives to reframe and constitute afresh the organising sentiment and politics of any ideological outlook which considers itself. That is that Black Feminism has been structurally excommunicated from the community of the Human and its gender-forming terms, which demarcate the domestic spaces wherein gendering processes are possible. I conclude that shared experiences of violence between Humans and Black wxmxn do not preclude the Madam from her Master function as phallic potentiality for the violent sexual gatekeeping required to secure the Human, nor should this be conflated with the ontological violence necessary to produce the Black for the Human. Blackness’ constitutive social death structures the Black wxmxn/slave as always and already coerced under the Human’s political prerogative, under a parasitic relation with no worldly emancipation path.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42491412","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-02DOI: 10.1080/10130950.2022.2185949
Thobile Ndimande
abstract This focus reads the multiple selves of Dolly Rathebe as represented in popular cultural discourse, particularly in Drum magazine during the 1950s. Black translucent femininity is a conceptual tool, I argue, with opacity and obscurity; afforded is the opportunity to engage Dolly Rathebe and her various representations with complexity, elasticity and multiplicity. This conception of translucent Black femininities allows room for reckoning with selves that would ordinarily not be considered complex and contradictory. I analyse the representations of Rathebe as situated within the popular cultural discourse structured by a white capitalist and heteropatriarchal prism contoured by Black masculinity. I explore pseudonymity as a tool of (re)creating a self and the layered selves of Dolly Rathebe. The self-fashioning of Rathebe displayed in various representations opens the possibility of depicting layered selves, and I intend to show the elasticity of the figure of Rathebe by reading these representations alongside each other. In this way I illustrate the layered and multiple selves that stretch from the primary self of Rathebe – particularly the self-fashioning of the figure of the romantic advice column ‘Dear Dolly’ which appeared in Drum. It is also in the navigation of the various traces of the name Dolly, derivative of the name Dorothy, that I expand on the multiplicity and translucence of urban Black femininity represented by Dolly Rathebe. This informs expansion from singular and flat stereotypical representations to multiple and translucent representations, thus illustrating the elasticity of urban Black femininity as depicted in popular cultural discourse.
{"title":"So-Fire-Town: The representations of a translucent urban Black femininity in the Black press through the signatures of Dolly Rathebe in the 1950s","authors":"Thobile Ndimande","doi":"10.1080/10130950.2022.2185949","DOIUrl":"https://doi.org/10.1080/10130950.2022.2185949","url":null,"abstract":"abstract This focus reads the multiple selves of Dolly Rathebe as represented in popular cultural discourse, particularly in Drum magazine during the 1950s. Black translucent femininity is a conceptual tool, I argue, with opacity and obscurity; afforded is the opportunity to engage Dolly Rathebe and her various representations with complexity, elasticity and multiplicity. This conception of translucent Black femininities allows room for reckoning with selves that would ordinarily not be considered complex and contradictory. I analyse the representations of Rathebe as situated within the popular cultural discourse structured by a white capitalist and heteropatriarchal prism contoured by Black masculinity. I explore pseudonymity as a tool of (re)creating a self and the layered selves of Dolly Rathebe. The self-fashioning of Rathebe displayed in various representations opens the possibility of depicting layered selves, and I intend to show the elasticity of the figure of Rathebe by reading these representations alongside each other. In this way I illustrate the layered and multiple selves that stretch from the primary self of Rathebe – particularly the self-fashioning of the figure of the romantic advice column ‘Dear Dolly’ which appeared in Drum. It is also in the navigation of the various traces of the name Dolly, derivative of the name Dorothy, that I expand on the multiplicity and translucence of urban Black femininity represented by Dolly Rathebe. This informs expansion from singular and flat stereotypical representations to multiple and translucent representations, thus illustrating the elasticity of urban Black femininity as depicted in popular cultural discourse.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47445077","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-02DOI: 10.1080/10130950.2022.2152214
M. Langa
abstract In this article, I respond to Moshibudi Motimele’s engagement (published in Agenda 35(4)) with Jared Sexton’s book, Black Men, Black feminism: Lucifer’s Nocturne and my book, Becoming Men: Black Masculinities in a South African Township that I see black male vulnerability as an aberration and that my analysis of the participants’ narratives is acontextual and depoliticised due to being rooted in the discipline of psychology. In my reply, I argue that the psycho-social approach was not a limitation but offered better insight into situating the psyche of black male subjectivities within a particular social and historical context. This approach interpreted black boys’ and men’s vulnerability not as an aberration but as something to celebrate. Their anxieties, fears and aspirations, despite characterised contradiction and tension, represented a positive move away from hegemonic attitudes towards alternative masculinities.
{"title":"Unbecoming to becoming a man: Reply to Moshibudi Motimele","authors":"M. Langa","doi":"10.1080/10130950.2022.2152214","DOIUrl":"https://doi.org/10.1080/10130950.2022.2152214","url":null,"abstract":"abstract In this article, I respond to Moshibudi Motimele’s engagement (published in Agenda 35(4)) with Jared Sexton’s book, Black Men, Black feminism: Lucifer’s Nocturne and my book, Becoming Men: Black Masculinities in a South African Township that I see black male vulnerability as an aberration and that my analysis of the participants’ narratives is acontextual and depoliticised due to being rooted in the discipline of psychology. In my reply, I argue that the psycho-social approach was not a limitation but offered better insight into situating the psyche of black male subjectivities within a particular social and historical context. This approach interpreted black boys’ and men’s vulnerability not as an aberration but as something to celebrate. Their anxieties, fears and aspirations, despite characterised contradiction and tension, represented a positive move away from hegemonic attitudes towards alternative masculinities.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46718581","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-02DOI: 10.1080/10130950.2022.2200227
Larissa Kojoué
abstract This article analyses the political significance of the diversity of digital practices that sexual minorities exploit for visibility in and from Cameroon. It is based on a field survey conducted in Yaoundé and Douala between 2017 and 2018, as well as on a digital ethnographic survey conducted on Instagram, Facebook, Twitter and TikTok between 2021 and 2022. In a context hostile to same-sex sexual practices, more and more voices are being publicly raised on social media to affirm their homosexuality, queerness, and/or trans identities. The costs of this visibility are, however, considerable and function as serious warning. Are these modes of visibility enabled by new media technologies able to influence perceptions, attitudes and policies towards sexual and gendered minorities in Cameroon? Queer visibilities online are not only an alternative public space, but a political and spatial category that makes the space of and for queer Cameroonians transnational, and questions the digital territory of contested citizenship.
{"title":"Defying fear: Opportunities and challenges of digital technologies for sexual and gendered minorities in Cameroon","authors":"Larissa Kojoué","doi":"10.1080/10130950.2022.2200227","DOIUrl":"https://doi.org/10.1080/10130950.2022.2200227","url":null,"abstract":"abstract This article analyses the political significance of the diversity of digital practices that sexual minorities exploit for visibility in and from Cameroon. It is based on a field survey conducted in Yaoundé and Douala between 2017 and 2018, as well as on a digital ethnographic survey conducted on Instagram, Facebook, Twitter and TikTok between 2021 and 2022. In a context hostile to same-sex sexual practices, more and more voices are being publicly raised on social media to affirm their homosexuality, queerness, and/or trans identities. The costs of this visibility are, however, considerable and function as serious warning. Are these modes of visibility enabled by new media technologies able to influence perceptions, attitudes and policies towards sexual and gendered minorities in Cameroon? Queer visibilities online are not only an alternative public space, but a political and spatial category that makes the space of and for queer Cameroonians transnational, and questions the digital territory of contested citizenship.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43525117","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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