Feminist anthropology最新文献

Anthropologist A. Lynn Bolles shares her experiences of the way in which Leith Mullings shaped her life and the lives of others. Bolles reflects on how Mullings would forcefully and emphatically create pathways and support systems to encourage Bolles and other sister-scholars to grow and lead within professional spaces she was often surprised to find herself in.

In this description of her work in perinatal quality improvement, obstetrician and crunk public health scholar Dr. Karen A. Scott describes the ways in which perinatal quality improvement has typically prioritized the deaths or near deaths of Black women at the exclusion of the lived experiences of Black women and people as patient, community, and content experts. Drawn into the work to apply a Black women-centered and liberatory analytic, Dr. Scott turned to Black feminist anthropology to transform perinatal quality improvement ethics and theories of change. The work of Leith Mullings, particularly her excursus on the Sojourner Syndrome, was at the center of Dr. Scott's approach to abating Black perinatal death and redesigning perinatal quality improvement.

Black women anthropologists are not cited within the discipline at a rate consistent with our scholarly production and visibility in the field. Despite our training, practice, and prolific writing, authors who publish in top-tier anthropology journals rarely cite Black women. This citational absence reveals a paradox: although Black women play key roles in the discipline as leaders and service providers, our intellectual contributions are undervalued. We are symbolically visible yet academically eclipsed. This article examines the epistemological erasure of Black women's contributions to anthropology in the United States. Through a pilot study, we measure Black women's citation rates in some of the highest ranked anthropology journals (according to impact factor). Moving away from a one-dimensional gender analysis toward a two-dimensional, intersectional analysis that analyzes race and gender, we find that Black women are underrepresented in citations in top-tier anthropology journals relative to their absolute representation in the field. This reveals a significant and disturbing trend: Black women anthropologists are rarely cited in top-tier anthropology journals, and in the rare instances they are cited, they are cited by other Black anthropologists. There is a need for an intersectional analysis of the politics of power and inequality in anthropology, one that not only pays attention to gender discrimination but also racial discrimination.

In this article, I poetically gather the conceptual and methodological approaches of Black and Indigenous women scholars that have kept me, as an anthropologist scholar-teacher from elsewhere, alive and interdisciplined in the US academy, ethico-erotically oriented in my research-creation. The women scholars to whose work I turn breathe life into my feminist intellectual woodland—the anthropological cannon—the scholarly commons. In the bounty of their generous sharing of methodological remix and political commitments, these mentors point to the need for subverting the pain of dismemberment and fragmentation effected by different forms of domination at different scales (Alexander 2005). Drawing on the legacy of these elders and colleagues, I mix genres, languages, and sounds as I evocatively gesture to the ways these women scholars have sustained and mentored me through their collective scholarly care.

This collective statement provides a general overview of the Cite Black Women movement, its principles, intellectual genealogy, charge, and history. It is both a reflection and an outline of the project's primary principles, hopes, and dreams.

In this reflective piece, scholar Riché Barnes tacks back and forth between her own biography as it intertwined with the biography of Leith Mullings, who was her first graduate student advisor. As an anthropologist invested in Black feminist thought, Barnes explores what it means to live in the wake of Leith Mullings.

In memoriam of Professor Leith Mullings, my teacher, I raise questions she can no longer answer, although her deeds can speak still. She provides a model of scholarship, mentoring, and activism infused with courage, humility, and nurturance. In her final years and days, she worked with Palestinian anthropologists to form an independent association and forge ties with Black anthropologists. May they remain enduring testaments to a life striving for Truth and Justice.

This article explores the feminist potential and possibilities of Black women's travel writing. The author reflects on her travel stories, in dialogue with other Black women's travel memoirs, to make two arguments: (1) we must expand and deepen our citational practices in anthropology to critically engage more seriously with Black women's work, especially those who have been marginalized or excluded from the “canon”; (2) international travel is crucial to forming the connections and networks necessary to be able to cite Black women's work transnationally.

In both her personal and professional life, Leith Mullings dedicated her life to understanding structural inequality, the ever-changing character of racism, and the promises of political resistance. As a social change agent and a community builder, she was deeply committed to Black feminism and radical social transformation.