Pub Date : 2022-10-02DOI: 10.1080/10130950.2022.2148875
Tiisetso Tlelima
abstract This profile looks at misogyny and anti-blackness within South Africa’s film and television industry, both on screen and off screen, and the direct link that representation has to the way we live our lives. The central question is regarding how popular culture shapes our lives and the way we see ourselves. South Africa’s television industry is booming. Viewers have more content to choose from than 20 years ago when they only had the option of a few soaps and dramas. More black people are working in the industry as writers, directors and producers – yet the content being created still reproduces sexist and racist images of black people for profit. White supremacist capitalist patriarchy, which is indicative of the power structures that remain unchanged, is the only lens through which black life is seen and represented. The article will provide an analysis of the industry within the broader context of moviemaking and Hollywood, drawing on the works of bell hooks (1997) and Stuart Hall (1997). It includes interviews with writer Bongi Ndaba and feminist and activist Rosie Motene on their experiences in working in the industry as black women and what resistance should look like.
{"title":"Sexism and racism in South Africa’s TV industry","authors":"Tiisetso Tlelima","doi":"10.1080/10130950.2022.2148875","DOIUrl":"https://doi.org/10.1080/10130950.2022.2148875","url":null,"abstract":"abstract This profile looks at misogyny and anti-blackness within South Africa’s film and television industry, both on screen and off screen, and the direct link that representation has to the way we live our lives. The central question is regarding how popular culture shapes our lives and the way we see ourselves. South Africa’s television industry is booming. Viewers have more content to choose from than 20 years ago when they only had the option of a few soaps and dramas. More black people are working in the industry as writers, directors and producers – yet the content being created still reproduces sexist and racist images of black people for profit. White supremacist capitalist patriarchy, which is indicative of the power structures that remain unchanged, is the only lens through which black life is seen and represented. The article will provide an analysis of the industry within the broader context of moviemaking and Hollywood, drawing on the works of bell hooks (1997) and Stuart Hall (1997). It includes interviews with writer Bongi Ndaba and feminist and activist Rosie Motene on their experiences in working in the industry as black women and what resistance should look like.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":"36 1","pages":"170 - 176"},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43673182","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: 10.1080/10130950.2022.2166240
Simran Anjari
abstract The systems of oppression that plagued South Africa’s recent history worked on two distinct yet intertwined levels – race and colour – and as a result, colourism, or intra-racial discrimination, remains a complex phenomenon in the country. Colonial rule and racial segregation established a problematic relationship between skin colour and access to socio-economic opportunities and this not only encouraged a yearning for white skin (or light skin) among many Black, Coloured, and Indian South Africans, it also led to the emergence of a local, highly profitable skin-lightening industry. However, colourism and skin-lightening practices have been met with significant resistance: the Black Consciousness Movement raised public awareness on the dangers of skin-lightening practices and successfully pressured the South African Government to regulate the manufacturing and retailing of skin-lightening products in the country. More recently, the Black Lives Matter movement sparked global conversations on racism and other inequalities faced by Black people and other communities of colour. This article employs a Black feminist lens to trace the history of colourism and skin-lightening practices in South Africa and to highlight the importance of Black national and transnational activism in the fight against colourism and skin-lightening.
{"title":"From Black Consciousness to Black Lives Matter: Confronting the colonial legacy of colourism in South Africa","authors":"Simran Anjari","doi":"10.1080/10130950.2022.2166240","DOIUrl":"https://doi.org/10.1080/10130950.2022.2166240","url":null,"abstract":"abstract The systems of oppression that plagued South Africa’s recent history worked on two distinct yet intertwined levels – race and colour – and as a result, colourism, or intra-racial discrimination, remains a complex phenomenon in the country. Colonial rule and racial segregation established a problematic relationship between skin colour and access to socio-economic opportunities and this not only encouraged a yearning for white skin (or light skin) among many Black, Coloured, and Indian South Africans, it also led to the emergence of a local, highly profitable skin-lightening industry. However, colourism and skin-lightening practices have been met with significant resistance: the Black Consciousness Movement raised public awareness on the dangers of skin-lightening practices and successfully pressured the South African Government to regulate the manufacturing and retailing of skin-lightening products in the country. More recently, the Black Lives Matter movement sparked global conversations on racism and other inequalities faced by Black people and other communities of colour. This article employs a Black feminist lens to trace the history of colourism and skin-lightening practices in South Africa and to highlight the importance of Black national and transnational activism in the fight against colourism and skin-lightening.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":"36 1","pages":"158 - 169"},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48681880","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: 10.1080/10130950.2022.2180183
Naadira Patel
The exhibition Practices of Repair framed and set the tone for the four-day public programme Power Talks Johannesburg, initiated by the Goethe Institut Johannesburg and the African Centre for Cities to address and understand the power dynamics at work between cultural institutions and the African societies and contexts in which they operate. The Johannesburg conversation, focused on notions of ‘repair’ in the context of the city, its suburbs, its pathways and corridors, its physical and social infrastructure, and its spaces of cultural production.
{"title":"The work of making things work: A review of Practices of Repair","authors":"Naadira Patel","doi":"10.1080/10130950.2022.2180183","DOIUrl":"https://doi.org/10.1080/10130950.2022.2180183","url":null,"abstract":"The exhibition Practices of Repair framed and set the tone for the four-day public programme Power Talks Johannesburg, initiated by the Goethe Institut Johannesburg and the African Centre for Cities to address and understand the power dynamics at work between cultural institutions and the African societies and contexts in which they operate. The Johannesburg conversation, focused on notions of ‘repair’ in the context of the city, its suburbs, its pathways and corridors, its physical and social infrastructure, and its spaces of cultural production.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":"36 1","pages":"206 - 212"},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47364227","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: 10.1080/10130950.2022.2216061
Danai S. Mupotsa
Eddie Ombagi’s (2020) fragments of corona time is written as care, holding, unbearable, still, “We are undone – we have been made undone – we are undoing ourselves.” Eleven days after his words were published, George Floyd was murdered by police in Minneapolis, propelling thousands to protest in that city, saturating the global event-time of the coronavirus pandemic with the sigh for freedom articulated as Black Lives Matter. The second, equally long passage is drawn from Frederick Douglass’ 1855 My Bondage, My Freedom (Blacks in the New World) (Douglass 2022). ‘What to the Slave is the Fourth of July?’ is the title of a speech Douglass delivered to 600 people on the invitation of the Rochester Ladies Anti-Slavery Society,
埃迪·奥巴吉(Eddie Ombagi, 2020)的《日冕时间片段》(fragments of corona time)以忧虑、坚持、难以忍受、静止的方式写着:“我们要完蛋了——我们被人弄完蛋了——我们要完蛋了。”在他的言论发表11天后，乔治·弗洛伊德在明尼阿波利斯被警察谋杀，促使该市数千人举行抗议活动，在冠状病毒大流行的全球事件时间里，“黑人的命也是命”(Black Lives Matter)表达了对自由的叹息。第二段同样长的文字摘自弗雷德里克·道格拉斯1855年的《我的奴役，我的自由(新大陆的黑人)》(道格拉斯2022)。“七月四日对奴隶来说有什么意义?”这是道格拉斯应罗切斯特妇女反奴隶制协会的邀请对600人发表的演讲的题目，
{"title":"Black transnational feminisms and the question of structure","authors":"Danai S. Mupotsa","doi":"10.1080/10130950.2022.2216061","DOIUrl":"https://doi.org/10.1080/10130950.2022.2216061","url":null,"abstract":"Eddie Ombagi’s (2020) fragments of corona time is written as care, holding, unbearable, still, “We are undone – we have been made undone – we are undoing ourselves.” Eleven days after his words were published, George Floyd was murdered by police in Minneapolis, propelling thousands to protest in that city, saturating the global event-time of the coronavirus pandemic with the sigh for freedom articulated as Black Lives Matter. The second, equally long passage is drawn from Frederick Douglass’ 1855 My Bondage, My Freedom (Blacks in the New World) (Douglass 2022). ‘What to the Slave is the Fourth of July?’ is the title of a speech Douglass delivered to 600 people on the invitation of the Rochester Ladies Anti-Slavery Society,","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":"36 1","pages":"1 - 17"},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41437408","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: 10.1080/10130950.2022.2148924
M. Bhardwaj
abstract This focus explores queer Black and Brown feminist and utopian politics as imagined in modern-day alternative nightlife spaces. This is done through case studies of the QTPOC (Queer and Trans People of Colour) nightlife spaces of Queertopia by the Other Village People in Johannesburg, Misery Party and Pxssy Palace in London, and Papi Juice and BK Boihood in New York. These cities are particularly lifted up as spaces of Black and Brown resistance to white dominance and racial capital, even within LGBTQIA+ spaces that implicitly or explicitly do not cater to Black and Brown queers. Through these examinations, it is argued that queer feminists of colour are embodying queer utopia through parties that centre healing, mental health, ancestral faith practices, queer Black and Brown music and dance traditions, and spaces for activists and cultural workers to gather beyond mainstream bars and nightlife. By linking these practices to transnational resistance to racial capitalism and cisheterophobia, and by particularly catering to queer people of colour involved in social movement, resistance, and cultural organising work, these parties exist as experiments in Black and Brown transnational feminist practice. This article examines the bonds that organisers and attendees of these parties build with each other across borders, both in physical nightlife spaces as well as in digital spaces conducted during COVID-19 lockdowns that explicitly brought queer people of colour together to dance and dream transnationally. It ultimately argues that these nightlife spaces are practices of imagining the possibility of utopias where queer people of colour thrive beyond borders.
{"title":"Embodying transnational queer Black and Brown utopia in alternative QTPOC nightlife spaces","authors":"M. Bhardwaj","doi":"10.1080/10130950.2022.2148924","DOIUrl":"https://doi.org/10.1080/10130950.2022.2148924","url":null,"abstract":"abstract This focus explores queer Black and Brown feminist and utopian politics as imagined in modern-day alternative nightlife spaces. This is done through case studies of the QTPOC (Queer and Trans People of Colour) nightlife spaces of Queertopia by the Other Village People in Johannesburg, Misery Party and Pxssy Palace in London, and Papi Juice and BK Boihood in New York. These cities are particularly lifted up as spaces of Black and Brown resistance to white dominance and racial capital, even within LGBTQIA+ spaces that implicitly or explicitly do not cater to Black and Brown queers. Through these examinations, it is argued that queer feminists of colour are embodying queer utopia through parties that centre healing, mental health, ancestral faith practices, queer Black and Brown music and dance traditions, and spaces for activists and cultural workers to gather beyond mainstream bars and nightlife. By linking these practices to transnational resistance to racial capitalism and cisheterophobia, and by particularly catering to queer people of colour involved in social movement, resistance, and cultural organising work, these parties exist as experiments in Black and Brown transnational feminist practice. This article examines the bonds that organisers and attendees of these parties build with each other across borders, both in physical nightlife spaces as well as in digital spaces conducted during COVID-19 lockdowns that explicitly brought queer people of colour together to dance and dream transnationally. It ultimately argues that these nightlife spaces are practices of imagining the possibility of utopias where queer people of colour thrive beyond borders.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":"36 1","pages":"122 - 137"},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48361109","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: 10.1080/10130950.2022.2198803
Sihle Motsa
a theoretical foray
理论上的尝试
{"title":"Temporal disjunctures and cultures of the post-apartheid imagination: A review of Sisafunda Futhi Siselapha (Still Here): Black Feminist Approaches to Cultural Studies in South Africa’s Twenty-Five Years Since 1994","authors":"Sihle Motsa","doi":"10.1080/10130950.2022.2198803","DOIUrl":"https://doi.org/10.1080/10130950.2022.2198803","url":null,"abstract":"a theoretical foray","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":"36 1","pages":"103 - 107"},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46534362","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: 10.1080/10130950.2022.2183571
Lyn Ossome
abstract Third World agrarian feminists have, through debates and struggles over the course of at least nine decades, explored the meanings of liberation – directly through involvement in land and agrarian struggles, and indirectly through solidarity with movements against raising other related social justice questions. The link between feminist agrarian movements and the broader movements is partly based on a common historical concern with gender as a colonising substructure. In the still largely agrarian south, for instance, the gender question to class would highlight the regimes of gendered labour which fracture solidarity among working people, and ask whether feminist resistance can undermine the basic gendered structure of reproduction that stabilised the colonial/capitalist mode of accumulation. To ethnicity, the question would be the extent to which feminist movements can overcome reactionary nationalisms in order to reach for global Black solidarities on the basis of shared transnational histories. To race, the question would be the extent to which Black feminists can overcome the universalising tendencies of empire in order to retain a structural critique of the ways in which structural racism aids capitalist exploitation of gendered labour. Drawing on these concerns, this article examines various contemporary feminist agrarian questions from a global south vantage point, highlighting the limitations which these questions present to the (de)colonial present, and possibilities that exist in articulating a position in which the colonial question is core to gender and Black feminist solidarities.
{"title":"Third World feminist agrarian struggles and the colonial question for transnational feminist solidarity","authors":"Lyn Ossome","doi":"10.1080/10130950.2022.2183571","DOIUrl":"https://doi.org/10.1080/10130950.2022.2183571","url":null,"abstract":"abstract Third World agrarian feminists have, through debates and struggles over the course of at least nine decades, explored the meanings of liberation – directly through involvement in land and agrarian struggles, and indirectly through solidarity with movements against raising other related social justice questions. The link between feminist agrarian movements and the broader movements is partly based on a common historical concern with gender as a colonising substructure. In the still largely agrarian south, for instance, the gender question to class would highlight the regimes of gendered labour which fracture solidarity among working people, and ask whether feminist resistance can undermine the basic gendered structure of reproduction that stabilised the colonial/capitalist mode of accumulation. To ethnicity, the question would be the extent to which feminist movements can overcome reactionary nationalisms in order to reach for global Black solidarities on the basis of shared transnational histories. To race, the question would be the extent to which Black feminists can overcome the universalising tendencies of empire in order to retain a structural critique of the ways in which structural racism aids capitalist exploitation of gendered labour. Drawing on these concerns, this article examines various contemporary feminist agrarian questions from a global south vantage point, highlighting the limitations which these questions present to the (de)colonial present, and possibilities that exist in articulating a position in which the colonial question is core to gender and Black feminist solidarities.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":"36 1","pages":"18 - 28"},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47136457","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: 10.1080/10130950.2022.2150135
Ayabulela Mhlahlo
abstract This article considers the symbolic methods of reading the text through black women’s experimental strategies of abstract cartographies and labyrinthine imaginations. It thinks about the problem of ‘transnational’ mapping and motion from the experimental and symbolic realm of (playful) abstraction. I am primarily concerned with Katherine McKittrick’s reinvocation of Sylvia Wynter’s play on the mathematical concept of “Demonic Grounds” and Nongenile Masithathu Zenani’s labyrinthine puzzles in the realm of isiXhosa folkloric imagination. According to Katherine McKittrick, cartographic methods that arise from plantation modernity symbolically render black people “ungeographic” (McKittrick 2006). That is, geography as a scientific and discursive method of interpreting and mapping the material and immaterial conceptions of the world tends to mark out or make absent the presence of blackness in space, time, and motion. If we were to read the modern spatial world as a text (Harris 1999; Hateb 1990), then cartographic logics would submerge blackness under “sub-zero degrees” of knowledge and the imagination (Spillers 1987; Morrison 1995). This is what Sylvia Wynter calls the “demonic grounds” of abstract conception (McKittrick 2006, p. xxiv). McKittrick asserts, “In mathematics, physics and computational science, the demonic connotes a working system that cannot have a determined, or knowable outcome. The demonic is a nondeterministic schema: it is hinged on uncertainty and non-linearity because the organizing principle cannot predict the future” (McKittrick 2006, xxiv). My question is: How do we begin to excavate, move through and fashion different models of the world in this submerged space of ‘demonic grounds’? Nongenile Masithathu Zenani, a master Xhosa folklorist and mythologist, traces a legendary figure’s journey through a puzzling labyrinthine journey under these ‘sub-zero zones’ or ‘demonic grounds’ of symbolic abstraction. This article synthesises and conjoins black women’s abstract and symbolic practices from different parts of the black world.
{"title":"Maps and mazes: Pathways to the folkloric imagination","authors":"Ayabulela Mhlahlo","doi":"10.1080/10130950.2022.2150135","DOIUrl":"https://doi.org/10.1080/10130950.2022.2150135","url":null,"abstract":"abstract This article considers the symbolic methods of reading the text through black women’s experimental strategies of abstract cartographies and labyrinthine imaginations. It thinks about the problem of ‘transnational’ mapping and motion from the experimental and symbolic realm of (playful) abstraction. I am primarily concerned with Katherine McKittrick’s reinvocation of Sylvia Wynter’s play on the mathematical concept of “Demonic Grounds” and Nongenile Masithathu Zenani’s labyrinthine puzzles in the realm of isiXhosa folkloric imagination. According to Katherine McKittrick, cartographic methods that arise from plantation modernity symbolically render black people “ungeographic” (McKittrick 2006). That is, geography as a scientific and discursive method of interpreting and mapping the material and immaterial conceptions of the world tends to mark out or make absent the presence of blackness in space, time, and motion. If we were to read the modern spatial world as a text (Harris 1999; Hateb 1990), then cartographic logics would submerge blackness under “sub-zero degrees” of knowledge and the imagination (Spillers 1987; Morrison 1995). This is what Sylvia Wynter calls the “demonic grounds” of abstract conception (McKittrick 2006, p. xxiv). McKittrick asserts, “In mathematics, physics and computational science, the demonic connotes a working system that cannot have a determined, or knowable outcome. The demonic is a nondeterministic schema: it is hinged on uncertainty and non-linearity because the organizing principle cannot predict the future” (McKittrick 2006, xxiv). My question is: How do we begin to excavate, move through and fashion different models of the world in this submerged space of ‘demonic grounds’? Nongenile Masithathu Zenani, a master Xhosa folklorist and mythologist, traces a legendary figure’s journey through a puzzling labyrinthine journey under these ‘sub-zero zones’ or ‘demonic grounds’ of symbolic abstraction. This article synthesises and conjoins black women’s abstract and symbolic practices from different parts of the black world.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":"36 1","pages":"49 - 60"},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49641732","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: 10.1080/10130950.2022.2198826
Tumi Mampane
abstract In this perspective, I reflect on the surface, as articulated in Desiree Lewis and Gabeba Baderoon’s (2021) edited collection, Surfacing: On Being Black and Feminist in South Africa. To surface, in the first instance, is an engagement with my own points of entry in Black feminist scholarship and further, implicated in the range of methods in praxis within the book, a means by and through which situating myself, also offered as ‘positionings’ orients Black feminist, or Blackwomen in my usage, in the work of knowledge production. Surfacing also situates Blackwomen’s knowledge production, reorienting – ‘unmaking’, ‘homing’ – the locus of Black feminist scholarship from the dominance of the global North. I have explored ‘Home’ as an inside/outside situation that illuminates Black feminist and Blackwomen’s approaches to making knowledge, a practice of writing that deeply resonates with the vantage points of a praxis of surfacing.
{"title":"Surfacing: For our survival and our joy","authors":"Tumi Mampane","doi":"10.1080/10130950.2022.2198826","DOIUrl":"https://doi.org/10.1080/10130950.2022.2198826","url":null,"abstract":"abstract In this perspective, I reflect on the surface, as articulated in Desiree Lewis and Gabeba Baderoon’s (2021) edited collection, Surfacing: On Being Black and Feminist in South Africa. To surface, in the first instance, is an engagement with my own points of entry in Black feminist scholarship and further, implicated in the range of methods in praxis within the book, a means by and through which situating myself, also offered as ‘positionings’ orients Black feminist, or Blackwomen in my usage, in the work of knowledge production. Surfacing also situates Blackwomen’s knowledge production, reorienting – ‘unmaking’, ‘homing’ – the locus of Black feminist scholarship from the dominance of the global North. I have explored ‘Home’ as an inside/outside situation that illuminates Black feminist and Blackwomen’s approaches to making knowledge, a practice of writing that deeply resonates with the vantage points of a praxis of surfacing.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":"36 1","pages":"213 - 218"},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46103831","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: 10.1080/10130950.2022.2182970
S. M. Rodriguez
abstract The interdependent, collective agency shown by women of African descent reveals the possibility of making Black lives matter, even in the death-worlding structures of carceralism and coloniality. This article emancipates penal abolitionist theorising from whiteness by centring Black political womanhood. I argue that the legacy of anti-imperial and anti-capitalist struggle contributes to an archival haunting of the colonial carceral diaspora. Methodologically, this article cross-reads three narratives of borderless resistance, considering Claudia Jones, La Mulâtresse Solitude, and Stella Nyanzi as figures who fight and collectivise before, during and after incarceration. To counter the coloniality of time, this article unmoors itself from period-based or ‘tensed’ language. As coloniality remains present for the three, I endeavour to connect their struggles in and for the present and frame their resistance using Black, African, and anticarceral feminist literature. Ultimately, by centring these stories, the article positions today’s abolition as emergent from an African praxis of direct action, anti-capitalist critique and rehumanisation in prisons and colonies.
{"title":"African feminisms for abolitionist futures: archival hauntings in a speculative geography","authors":"S. M. Rodriguez","doi":"10.1080/10130950.2022.2182970","DOIUrl":"https://doi.org/10.1080/10130950.2022.2182970","url":null,"abstract":"abstract The interdependent, collective agency shown by women of African descent reveals the possibility of making Black lives matter, even in the death-worlding structures of carceralism and coloniality. This article emancipates penal abolitionist theorising from whiteness by centring Black political womanhood. I argue that the legacy of anti-imperial and anti-capitalist struggle contributes to an archival haunting of the colonial carceral diaspora. Methodologically, this article cross-reads three narratives of borderless resistance, considering Claudia Jones, La Mulâtresse Solitude, and Stella Nyanzi as figures who fight and collectivise before, during and after incarceration. To counter the coloniality of time, this article unmoors itself from period-based or ‘tensed’ language. As coloniality remains present for the three, I endeavour to connect their struggles in and for the present and frame their resistance using Black, African, and anticarceral feminist literature. Ultimately, by centring these stories, the article positions today’s abolition as emergent from an African praxis of direct action, anti-capitalist critique and rehumanisation in prisons and colonies.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":"36 1","pages":"29 - 39"},"PeriodicalIF":0.0,"publicationDate":"2022-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42820955","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：