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Can You Poet was in January, 2019 at the Waterside Bar & Restaurant at the University of Northampton. Since then, it has taken on new life covering topics from mental health to colonialism.

The last event was on South Asian identities, diaspora and more, bringing people together online initiating a dialogue through poetry and conversation.

Next event: 19th July 2022 featuring Tasnim Hassan and Criminologen. 7pm on Zoom. Register via the Eventbrite link (free) and you will be emailed the Zoom link on the day of the event.

The theme will be 'intersectionality'. If you would like more details, please see the free registration Eventbrite page.

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Can You Poet was in January, 2019 at the Waterside Bar & Restaurant at the University of Northampton. Since then, it has taken on new life covering topics from mental health to colonialism. The last event was on South Asian identities, diaspora and more, bringing people together online initiating a dialogue through poetry and conversation.

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Tré Ventour Ed | Twitter, Instagram, Facebook | Linktree

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View treventoured's Linktree. Listen to their music on YouTube, Spotify here.

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'Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics' | Kimberlé Crenshaw (1989)

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'Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics' | Kimberlé Crenshaw (1989)

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'Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color' | Kimberlé Crenshaw (1991)

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'Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color' | Kimberlé Crenshaw (1991)

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The Urgency of Intersectionality | Kimberlé Crenshaw (2016)

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The Urgency of Intersectionality | Kimberlé Crenshaw (2016)

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The urgency of intersectionality | Kimberlé Crenshaw | TED

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What is Intersectionality? | Kimberlé Crenshaw (2018)

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What is Intersectionality? | Kimberlé Crenshaw (2018)

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National Association of Independent Schools (NAIS)

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Kimberlé Crenshaw: What is Intersectionality?

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'The "Slave" as Cultural Artifact: The Case of Mary Prince' | Kerry Sinanan (2020)

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'The "Slave" as Cultural Artifact: The Case of Mary Prince' | Kerry Sinanan (2020)

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'A Woman of Color: A Tale' | Anon (1808)

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'A Woman of Color: A Tale' | Anon (1808)

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The Woman of Colour, a Tale ... By the Author of "Light and Shade," Etc

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'The History of Mary Prince: A West Indian Slave' | Mary Prince (1831)

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'The History of Mary Prince: A West Indian Slave' | Mary Prince (1831)

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'Ain't I a Woman?' | Sojourner Truth (1851)

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'Ain't I a Woman?' | Sojourner Truth (1851)

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'Mary Prince's Back and Her Critique of Anti-Slavery Sympathy' | Kerry Sinanan (2022)

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'Mary Prince's Back and Her Critique of Anti-Slavery Sympathy' | Kerry Sinanan (2022)

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'Incidents in the Life of a Slave Girl' | Harriet Jacobs (1861)

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'Incidents in the Life of a Slave Girl' | Harriet Jacobs (1861)

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A haunting, evocative recounting of her life as a slave in North Carolina, and her final escape and emancipation, Jacobs' narrative, written between 1853 and 1858 and published in 1861, is one of the most important books ever written documenting the traumas and horrors of slavery in the antebellum South.

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Incidents in the Life of a Slave Girl (Penguin Classics)

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A haunting, evocative recounting of her life as a slave in North Carolina, and her final escape and emancipation, Jacobs' narrative, written between 1853 and 1858 and published in 1861, is one of the most important books ever written documenting the traumas and horrors of slavery in the antebellum South.

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Hurston, Zora Neale How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files?

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'To Be Young, Gifted and Black' (play) | Lorraine Hansberry (1968/69)

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'To Be Young, Gifted and Black' (play) | Lorraine Hansberry (1968/69)

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To Be Young, Gifted and Black: Lorraine Hansberry in her Own Words, is a play about the life of American writer Lorraine Hansberry, adapted from her own writings. Hansberry was best known for her 1959 play A Raisin in the Sun, the first show on Broadway written by an African-American woman. After her death in 1965, Hansberry's ex-husband and friend, songwriter and poet Robert Nemiroff, collated her unpublished writings and adapted them into a stage play that first ran from 1968 to 1969 off Broadway. It was then converted into an equally successful autobiography with the same title.

The play was adapted from Lorraine's letters, interviews, and journal entries. It begins at the start of Lorraine's life, highlighting her early childhood in a Chicago ghetto to her college years and then later life, including the creation and inspiration for A Raisin in the Sun. Her journey from Chicago to New York was complicated by obstacles she overcame in order to get her play on Broadway and incorporates fragments of her personal life, such as her marriage and involvement in politics (e.g., her strong support of racial and gender equality). The play concludes with her battle with terminal illness, from which she eventually died at 34.

The play was well received and was one of the most successful plays off-Broadway during the 1968-1969 season. The play is still anthologized and performed around the world. The autobiography adapted from the play was also critically acclaimed.

In 1972, Michael Schultz directed a made-for-TV movie, also titled To Be Young, Gifted and Black, based on the stage play. It featured Roy Scheider, Blythe Danner, and Ruby Dee.

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To Be Young, Gifted and Black (play) - Wikipedia

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To Be Young, Gifted and Black: Lorraine Hansberry in her Own Words, is a play about the life of American writer Lorraine Hansberry, adapted from her own writings. Hansberry was best known for her 1959 play A Raisin in the Sun , the first show on Broadway written by an African-American woman.

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'I Know Why the Caged Bird Sings' | Maya Angelou (1969)

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'I Know Why the Caged Bird Sings' | Maya Angelou (1969)

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I Know Why the Caged Bird Sings | Maya Angelou | download

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I Know Why the Caged Bird Sings | Maya Angelou | download | Z-Library. Download books for free. Find books

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'Black Feeling, Black Talk / Black Judgement' | Nikki Giovanni (1970)

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'Black Feeling, Black Talk / Black Judgement' | Nikki Giovanni (1970)

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Black Feeling, Black Talk / Black Judgement

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Black Feeling, Black Talk / Black Judgement book. Read 26 reviews from the world's largest community for readers. Black Feeling, Black Talk/Black Judgem...

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Good point, though the description is using Gilroy's phrasing (and the period's awkward/discriminatory equation of whiteness and Britishness). Good point, though the description is using Gilroy's phrasing (and the period's awkward/discriminatory equation of whiteness and Britishness). Jamie Logue

On page 139 of the 2021 re-release, Gilroy describes her meeting with her future husband:

'One Saturday as I waited for a girlfriend to show up I noticed a young Englishman eyeing me'. (less)
On page ...more

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Good point, though the description is using Gilroy's phrasing (and the period's awkward/discriminatory equation of whiteness and Britishness). Good point, though the description is using Gilroy's phrasing (and the period's awkward/discriminatory equation of whiteness and Britishness).

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'The Joys of Motherhood: A Novel' | Buchi Emecheta (1979)

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'The Joys of Motherhood: A Novel' | Buchi Emecheta (1979)

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Emecheta, Buchi

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The Joys of Motherhood is a novel written by Buchi Emecheta. It was first published in London, UK, by Allison & Busby in 1979 and was reprinted in Heinemann's African Writers Series in 2008. The basis of the novel is the "necessity for a woman to be fertile, and above all to give birth to sons"

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Emecheta, Buchi How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files? The Joys of Motherhood is a novel written by Buchi Emecheta.

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'The Color Purple' | Alice Walker (1982)

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'The Color Purple' | Alice Walker (1982)

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Walker, Alice

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The Color Purple is a classic. With over a million copies sold in the UK alone, it is hailed as one of the all-time 'greats' of literature, inspiring generations of readers.

Set in the deep American South between the wars, it is the tale of Celie, a young black girl born into poverty and segregation. Raped repeatedly by the man she calls 'father', she has two children taken away from her, is separated from her beloved sister Nettie and is trapped into an ugly marriage. But then she meets the glamorous Shug Avery, singer and magic-maker - a woman who has taken charge of her own destiny. Gradually, Celie discovers the power and joy of her own spirit, freeing her from her past and reuniting her with those she loves.

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Walker, Alice How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files? The Color Purple is a classic. With over a million copies sold in the UK alone, it is hailed as one of the all-time 'greats' of literature, inspiring generations of readers.

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'The Heart of the Race: Black Women’s Lives in Britain' | Beverley Bryan et al (1985)

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'The Heart of the Race: Black Women’s Lives in Britain' | Beverley Bryan et al (1985)

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Beverley Bryan, Stella Dadzie, Suzanne Scafe, Lola Okolosie, Heidi Safia Mirza

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A powerful document of the day-to-day realities of Black women in Britain

Heart of the Race is a powerful corrective to a version of Britain's history from which black women have long been excluded. It reclaims and records black women's place in that history, documenting their day-to-day struggles, their experiences of education, work and health care, and the personal and political struggles they have waged to preserve a sense of identity and community. First published in 1985 and winner of the Martin Luther King Memorial Prize that year, Heart of the Race is a testimony to the collective experience of black women in Britain, and their relationship to the British state throughout its long history of slavery, empire and colonialism. This new edition includes an introduction by Lola Okolosie and an interview with the authors, chaired by Heidi Mirza, focusing on the impact of their book since publication, and its continuing relevance today.

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# data[].attributes.attachment_link.title
The Heart of the Race: Black Women's Lives in Britain

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Beverley Bryan, Stella Dadzie, Suzanne Scafe, Lola Okolosie, Heidi Safia Mirza How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files?

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'Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment | Patricia Hill Collins (1999)

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'Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment | Patricia Hill Collins (1999)

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Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment | Patricia Hill Collins | download

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Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment | Patricia Hill Collins | download | Z-Library. Download books for free. Find books

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'Mary Prince's Back and Her Critique of Anti-Slavery Sympathy' | Kerry Sinanan (2022)

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'Mary Prince's Back and Her Critique of Anti-Slavery Sympathy' | Kerry Sinanan (2022)

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[Skip to Content]

Purchase/rental options available:

Abstract:

This piece examines the narrativization of the scars on Prince's back to read a narrative of an alternative humanism, that teaches us out of dispossession as ethics. Sylvia Wynter has argued that under the Western bourgeois order gender and race are a "function of genre." In showing the scars on her back to the culture that produced them, Prince disrupts these genres and no longer remains (only) subject to the white power around her but a maker of alternative and extrinsic narratives about blackness and being that we might read if we wish to do so.

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Project MUSE - Mary Prince's Back and Her Critique of Anti-Slavery Sympathy

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Skip to Content] Purchase/rental options available: Abstract: This piece examines the narrativization of the scars on Prince's back to read a narrative of an alternative humanism, that teaches us out of dispossession as ethics. Sylvia Wynter has argued that under the Western bourgeois order gender and race are a "function of genre."

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SPOKEN WORD: 'Yes, I Fight Like a Girl' | Kevin Groen, Poetry Slam Berlin/Brandenburg 

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SPOKEN WORD: 'Yes, I Fight Like a Girl' | Kevin Groen, Poetry Slam Berlin/Brandenburg 

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Kevin Groen - Yes, I fight like a Girl (BB Slam 2019)

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'Black Bodies, White Gazes' | George Yancy (2017)

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'Black Bodies, White Gazes' | George Yancy (2017)

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Following the deaths of Trayvon Martin and other black youths in recent years, students on campuses across America have joined professors and activists in calling for justice and increased awareness that Black Lives Matter. In this second edition of his trenchant and provocative book, George Yancy offers students the theoretical framework they crave for understanding the violence perpetrated against the Black body. Drawing from the lives of Ossie Davis, Frantz Fanon, Malcolm X, and W. E. B. Du Bois, as well as his own experience, and fully updated to account for what has transpired since the rise of the Black Lives Matter movement, Yancy provides an invaluable resource for students and teachers of courses in African American Studies, African American History, Philosophy of Race, and anyone else who wishes to examine what it means to be Black in America.

George Yancy is professor of philosophy at Emory University, where he specializes in the study of race and ethnicity. His influential books include: Philosophy in Multiple Voices (2007), White on White/Black on Black (2005), Narrative Identities: Psychologists Engaged in Self-Construction (2005, with Susan Hadley), What White Looks Like: African-American Philosophers on the Whiteness Question (2004), The Philosophical i: Personal Reflections on Life in Philosophy (2002), Cornel West: A Critical Reader (2001), and African-American Philosophers, 17 Conversations (1998).

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Black Bodies, White Gazes: The Continuing Significance of Race in America

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Following the deaths of Trayvon Martin and other black youths in recent years, students on campuses across America have joined professors and activists in calling for justice and increased awareness that Black Lives Matter. In this second edition of his trenchant and provocative book, George Yancy offers students the theoretical framework they crave for understanding the violence perpetrated against the Black body.

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'Living While Black' | Guilaine Kinouani (2021)

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'Living While Black' | Guilaine Kinouani (2021)

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'Revelatory, necessary and brilliant' Candice Carty-Williams | 'A must read' Robin DiAngelo | 'A powerful wake-up call' Patrick Vernon | 'An incisive and important book that will change the way you think' Nikesh Shukla | 'An unmissable read for everyone' | 'Honest, razor-sharp, f ascinating and impressive' The Psychologist | 'Groundbreaking' Bad Form

For the past 15 years, radical psychologist and therapist Guilaine Kinouani has helped hundreds of Black people to protect their mental and physical health from the harm of white supremacy. In this timely book, she brings together powerful case studies, eye-opening research and effective coping techniques from her anti-racist academy and award-nominated blog, Race Reflections, helping readers to:

- set psychological boundaries and process trauma
- protect children from racism
- handle difficult race-based conversations
- understand the complexities of 'Black love'
- find connection, beauty and joy in the world

Living While Black empowers you to adopt radical self-care tools that improve day-to-day wellness. It teaches you how to thrive not just survive and find hope - or even joy - in the face of racial adversity. It is also an essential anti-racist resource for allies who want to do better.

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Living While Black: The Essential Guide to Overcoming Racial Trauma

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'Revelatory, necessary and brilliant' Candice Carty-Williams | 'A must read' Robin DiAngelo | 'A powerful wake-up call' Patrick Vernon | 'An incisive and important book that will change the way you think' Nikesh Shukla | 'An unmissable read for everyone' | 'Honest, razor-sharp, f ascinating and impressive' The Psychologist | 'Groundbreaking' Bad Form For the past 15 years, radical psychologist and therapist Guilaine Kinouani has helped hundreds of Black people to protect their mental and physical health from the harm of white supremacy.

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'Internal Affairs: White Bodies as Raced and Out of Space in “Post-Racial” Bridgerton' | Tré Ventour-Griffiths (2022)

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'Internal Affairs: White Bodies as Raced and Out of Space in “Post-Racial” Bridgerton' | Tré Ventour-Griffiths (2022)

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Internal Affairs: White Bodies as Raced and Out of Space in “Post-Racial” Bridgerton

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This essay comes from an entry I submitted for a call for papers about Bridgerton that I did not end up using. It’s essentially a first…

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CHILD Q | Jahnine Davis on Adultification Bias (2022)

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CHILD Q | Jahnine Davis on Adultification Bias (2022)

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Jahnine Davis explains the adultification bias after black schoolgirl strip searched by police

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Black Trans Histories: Lucy Hicks Anderson | Legacy Chicago Project

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Black Trans Histories: Lucy Hicks Anderson | Legacy Chicago Project

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Born in Waddy, Kentucky in 1886, Lucy Hicks Anderson insisted on wearing dresses to school. While Anderson was a child her concerned mother took her to a doctor who suggested that she allow her child to live as a female. By age 15, she changed her name to Lucy and left home. Lucy Lawson married Clarence Hicks in 1920 and divorced him in 1929. Working as a domestic, she saved her money and eventually owned and operated a brothel in Oxnard, CA. In 1944, Lucy Hicks married Reuben Anderson. But in 1945, when an outbreak of venereal disease in Oxnard was said to have originated from Hicks's establishment, the employees were ordered to undergo a medical physical examination where it was revealed that Lucy was assigned male at birth. Upon discovery, the Ventura County District Attorney voided the marriage and arrested Lucy for perjury, justifying the charge by saying she had signed the marriage license stating there were "no legal objections to the marriage." Both Lucy Hicks Anderson and her husband were tried by the federal government. During her perjury trial Lucy Hicks Anderson insisted that a person could appear to be of one sex but actually belong to the other, saying, "I defy any doctor in the world to prove that I am not a woman." She told reporters, "I have lived, dressed, acted just what I am, a woman." She was placed on ten years probation as an alternative to prison. However, her troubles were not over. When the government concluded that Lucy had been illegally receiving Anderson's allotment checks as the wife of a member of the U.S. Army, the couple was tried and convicted of fraud. After her release from prison, Lucy Hicks Anderson was banned from moving back to Oxnard. She relocated to Los Angeles where she lived until her death in 1954.

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Lucy Hicks Anderson | Legacy Project Chicago

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Born in Waddy, Kentucky in 1886, Lucy Hicks Anderson insisted on wearing dresses to school. While Anderson was a child her concerned mother took her to a doctor who suggested that she allow her child to live as a female. By age 15, she changed her name to Lucy and left home.

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'Hood Feminism: Notes from the Women That White Feminists Forgot' | Mikki Kendall (2020)

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'Hood Feminism: Notes from the Women That White Feminists Forgot' | Mikki Kendall (2020)

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Mikki Kendall

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Today's feminist movement has a glaring blind spot, and paradoxically, it is women. Mainstream feminists rarely talk about meeting basic needs as a feminist issue, argues Mikki Kendall, but food insecurity, access to quality education, safe neighborhoods, a living wage, and medical care are all feminist issues. All too often, however, the focus is not on basic survival for the many, but on increasing privilege for the few. That feminists refuse to prioritize these issues has only exacerbated the age-old problem of both internecine discord and women who rebuff at carrying the title. Moreover, prominent white feminists broadly suffer from their own myopia with regard to how things like race, class, sexual orientation, and ability intersect with gender. How can we stand in solidarity as a movement, Kendall asks, when there is the distinct likelihood that some women are oppressing others?

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# data[].attributes.attachment_link.title
Hood feminism: notes from the women that a movement forgot

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Mikki Kendall How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files? Today's feminist movement has a glaring blind spot, and paradoxically, it is women.

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'Women, Race and Class' | Angela Davis (1983)

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'Women, Race and Class' | Angela Davis (1983)

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Angela Davis

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'Borderlands La Frontera: The New Mestiza' | Gloria Anzaldua (1987)

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'Borderlands La Frontera: The New Mestiza' | Gloria Anzaldua (1987)

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Gloria Anzaldua

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autobiography, bilingual Spanish/English

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Borderlands La Frontera: The New Mestiza

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Gloria Anzaldua How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files?

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Sistah Space: works with African diasporic women and girls who've experienced domestic or sexual abuse or who have lost a loved one to domestic violence. Based in London's East End.

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Sistah Space: works with African diasporic women and girls who've experienced domestic or sexual abuse or who have lost a loved one to domestic violence. Based in London's East End.

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Founded in November 2015, Sistah Space is a community-based non-profit initiative created to bridge the gap in domestic abuse services for African heritage women and girls.

Sistah Space combines the specific needs of African heritage families with expertise in domestic abuse services.

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Domestic Abuse Services | Sistah Space (Sanctuary) | London, England

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Founded in November 2015, Sistah Space is a community-based non-profit initiative created to bridge the gap in domestic abuse services for African heritage women and girls. Sistah Space combines the specific needs of African heritage families with expertise in domestic abuse services.

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'Social Theory: The Multicultural, Global, and Classic Readings' | Charles Lemert (2016)

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'Social Theory: The Multicultural, Global, and Classic Readings' | Charles Lemert (2016)

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Charles Lemert

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For nearly a quarter-century, Charles Lemert has shared his love of social theory, and the questions it explores, in this collection of readings. With 140 selections that begin in the nineteenth century and end in 2015, Social Theorycharts the long arc of the development of the field. This edition retains classic texts by Karl Marx, Emile Durkheim, Max Weber, and W.E.B. Du Bois and writings of major contemporary figures like Audre Lorde and Patricia Hill Collins, while adding pieces from Harriet Martineau, Friedrich Nietzsche, Kimberlé Williams Crenshaw, Thomas Piketty, and Ta-Nehisi Coates, among others. Revised and updated with a new section exploring social theory at the limits of the social, Lemert's Social Theory remains essential reading.

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# data[].attributes.attachment_link.title
Social Theory: The Multicultural, Global, and Classic Readings

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Charles Lemert How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files? For nearly a quarter-century, Charles Lemert has shared his love of social theory, and the questions it explores, in this collection of readings.

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Intersectionality and Domestic Abuse/Violence + FGM

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Intersectionality and Domestic Abuse/Violence + FGM

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Creating Equalz | Meaningful Solutions To Race & Gender Inequalities

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Helping clients find solutions to race and gender inequalities, to become more effective strategically and in delivering key objectives.

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Thank you for visiting our website! My name is Meena Kumari and I am the founder and director of H.O.P.E Training & Consultancy. We offer Training, Consultancy, Activism & Advocacy. I developed H.O.P.E in 2008 after I felt I wanted to share my skills and knowledge around Domestic Abuse, Sexual Violence and Safeguarding with professionals that were working with these issues.

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Women and minorities are increasingly entering fields where white male power is firmly entrenched. The spaces they come to occupy are not empty or neutral, but are imbued with history and meaning. This groundbreaking book interrogates the pernicious, subtle but nonetheless widely held view that certain bodies are naturally entitled to certain spaces, while others are not. How are positions of authority racialized and gendered? How do people manage their femininity and/or blackness while in a predominantly white male context? How do spaces become naturalized or normalized, and what does it mean when they are disrupted? Engaging with a range of material from a variety of institutions, Space Invaders is a timely contribution to wide-reaching debates on race, gender and space. It is the first book to articulate the full complexity of diversity in organizations.

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Space Invaders: Race, Gender and Bodies Out of Place

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Women and minorities are increasingly entering fields where white male power is firmly entrenched. The spaces they come to occupy are not empty or neutral, but are imbued with history and meaning. This groundbreaking book interrogates the pernicious, subtle but nonetheless widely held view that certain bodies are naturally entitled to certain spaces, while others are not.

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'South Asian Women in the Diaspora' | Nirmal Puwar and Parvati Raghuram (2003)

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'South Asian Women in the Diaspora' | Nirmal Puwar and Parvati Raghuram (2003)

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Nirmal Puwar, Parvati Raghuram

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South Asian women have frequently been conceptualized in colonial, academic and postcolonial studies, but their very categorization is deeply problematic. This book, informed by theory and enriched by in-depth fieldwork, overturns these unhelpful categorizations and alongside broader issues of self and nation assesses how South Asian identities are 'performed'. What are the blind spots and erasures in existing studies of both race and gender? In what ways do South Asian women struggle with Orientalist constructions? How do South Asian women engage with 'indo-chic?' What dilemmas face the South Asian female scholar? With a combination of the most recent feminist perspectives on gender and the South Asian diaspora, questions of knowledge, power, space, body, aesthetics and politics are made central to this book. Building upon a range of experiences and reflecting on the actual conditions of the production of knowledge, South Asian Women in the Disapora represents a challenging contribution to any consideration of gender, race, culture and power.

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Nirmal Puwar, Parvati Raghuram How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files? South Asian women have frequently been conceptualized in colonial, academic and postcolonial studies, but their very categorization is deeply problematic.

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'It's All In the Family: Intersections of Gender, Race, and Nation' | Patricia Hill Collins (1998)

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'It's All In the Family: Intersections of Gender, Race, and Nation' | Patricia Hill Collins (1998)

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PATRICIA HILL COLLINS

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10.1111/j.1527-2001.1998.tb01370.x

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It's All In the Family: Intersections of Gender, Race, and Nation

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PATRICIA HILL COLLINS How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files?

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'The Emerging Theory and Pedagogy of Black Women’s Studies' | Patricia Hill Collins (1986)

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'The Emerging Theory and Pedagogy of Black Women’s Studies' | Patricia Hill Collins (1986)

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The emerging theory and pedagogy of black women's studies

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The emerging theory and pedagogy of black women's studies | Patricia Hill Collins | download | BookSC. Download books for free. Find books

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SPOKEN WORD: 'One of the Good Ones' | AM Pressman, Button Poetry 

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SPOKEN WORD: 'One of the Good Ones' | AM Pressman, Button Poetry 

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TED: I'm bored of talking about Muslim Women | Suhaiymah Manzoor-Khan 

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TED: I'm bored of talking about Muslim Women | Suhaiymah Manzoor-Khan 

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I'm bored of talking about Muslim Women | Suhaiymah Manzoor-Khan | TEDxCoventGardenWomen

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SPOKEN WORD: 'On Dating White People' | AM Pressman, WAN Poetry

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SPOKEN WORD: 'On Dating White People' | AM Pressman, WAN Poetry

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A.M. Pressman - "On Dating White People" @WANPOETRY (NPS CYPHER 2017)

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'Intersectionality' | Patricia Hill Collins and Sirma Bilge (2016)

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'Intersectionality' | Patricia Hill Collins and Sirma Bilge (2016)

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The concept of intersectionality has become a hot topic in academic and activist circles alike. But what exactly does it mean, and why has it emerged as such a vital lens through which to explore how social inequalities of race, class, gender, sexuality, age, ability and ethnicity shape one another?

In this new book Patricia Hill Collins and Sirma Bilge provide a much-needed, introduction to the field of intersectional knowledge and praxis. They analyze the emergence, growth and contours of the concept and show how intersectional frameworks speak to topics as diverse as human rights, neoliberalism, identity politics, immigration, hip hop, global social protest, diversity, digital media, Black feminism in Brazil, violence and World Cup soccer. Accessibly written and drawing on a plethora of lively examples to illustrate its arguments, the book highlights intersectionality's potential for understanding inequality and bringing about social justice oriented change.

Intersectionality will be an invaluable resource for anyone grappling with the main ideas, debates and new directions in this field.

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https://3lib.net/g/Patricia Hill Collins and Sirma Bilge

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The concept of intersectionality has become a hot topic in academic and activist circles alike. But what exactly does it mean, and why has it emerged as such a vital lens through which to explore how social inequalities of race, class, gender, sexuality, age, ability and ethnicity shape one another?

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SPOKEN WORD: 'Custard and Curry' | Robyn Sidhu, WAN Poetry

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SPOKEN WORD: 'Custard and Curry' | Robyn Sidhu, WAN Poetry

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Robyn Sidhu - “Custard and Curry” @WANPOETRY (WOWPS CYPHER 2018)

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SPOKEN WORD: 'A Grammar Lesson in Sexual Violence' | Kevin Groen, ParadisoAmsterdam

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SPOKEN WORD: 'A Grammar Lesson in Sexual Violence' | Kevin Groen, ParadisoAmsterdam

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Shakher| SHKHR (@shakher_jne) * Instagram photos and videos

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'This is not a Humanising Poem' | Suhaiymah Manzoor-Khan, Roundhouse

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'This is not a Humanising Poem' | Suhaiymah Manzoor-Khan, Roundhouse

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The Last Word Festival 2017 - Poetry Slam Final - Suhaiymah Manzoor-Khan

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'Race, Class, & Gender: An Anthology' | Margaret L. Anderson and Patricia Hill Collins (2015) 

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'Race, Class, & Gender: An Anthology' | Margaret L. Anderson and Patricia Hill Collins (2015) 

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Margaret L. Andersen, Patricia Hill Collins

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Featuring a readable and diverse collection of more than 60 writings by a variety of scholars, RACE, CLASS, & GENDER demonstrates how the complex intersection of people's race, class, gender, and sexuality shapes their experiences and who they become as individuals. Each reading addresses a timely-and often controversial-topic, such as health care inequality, undocumented students, domestic violence, genetic technologies, and the effect of the media on body image, thereby giving readers a multidimensional perspective on a number of social issues. Co-editors Andersen and Collins begin each section with an in-depth introduction to provide readers with a framework for approaching and understanding the articles.

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Margaret L. Andersen, Patricia Hill Collins How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files?

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Thamesmead Festival returns this Summer as the Elizabeth Line opens up access to one of London’s most vibrant communities : Thamesmead

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'Doing Black and Trans History' | Jennifer Nash and C Riley Snorton, Black Perspectives (2018)

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'Doing Black and Trans History' | Jennifer Nash and C Riley Snorton, Black Perspectives (2018)

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*This post is part of our online roundtable on C. Riley Snorton's Black on Both Sides. The author discusses the fourth chapter: 'A Nightmarish Silhouette: Racialization and the Long Exposure of Transition.'
C. Riley Snorton's Black on Both Sides is a concerted "attempt to find a vocabulary for Black and trans life" (xiv) and a lengthy meditation on the question "what does it mean to have a body that has been made into a grammar for whole worlds of meaning?" (11). Part of the task of searching for a "vocabulary" and a "grammar" (this language reveals how deeply Snorton's project extends Hortense Spillers' work) is the assembly of the book's archive. In many ways, it is the construction of the book's archive that constitutes both its argument and its intervention. In its gathering of an archive that foregrounds how "transgender" as a category necessarily implicates Blackness, the monograph takes up the question of Black and trans historiography. Indeed, much of the book is a rumination on the question of doing Black and trans history, drawing inspiration from Saidiya Hartman's now-canonical "Venus in Two Acts." As Snorton notes, "for many, it [the manuscript] will not be understood as history at all, but, as with Fanon, the problem under review here is time" (xiv). Here, Snorton notes that the book aspires to do more than provide a "shadow history" of Blackness in transness (or vice versa), or to engage in the project of recovering "forgotten" bodies in Black and trans histories. As Snorton notes, the project "does not attempt to be exhaustive or even fully explanatory" (11); rather, like many projects in contemporary Black studies, it sits within the "interstitial space" (11) of the archive, probing both absences and presences, and drawing on varied artifacts to consider what they reveal about the histories of Blackness and transness together, about "their indefinities and irreducibilities" (5), about their temporalities and histories. In its commitment to mapping the contours of Black and trans deathworlds and sitting with the fact that "there is still life" (198), Snorton's project is a kindred spirit with texts like Christina Sharpe's , Sarah Haley's No Mercy Here, and Joshua Chambers-Letson's After the Party.

"A Nightmarish Silhouette," the book's fourth chapter, begins with an epigraph from Karla F.C. Holloway, a reminder that "the shadows linger and leak . . . They instantiate things remembered past their time, promised beyond situation" (139). Here, as in the introduction, Snorton makes apparent a concern with a palimpsestic conception of history, with the "ghostly matters" that haunt the present, with a commitment to historiography that sits with "shadows," "silhouette," the presence of the past in this very moment. Indeed, Snorton's chapter is animated by an investment in shadow, silhouette, and plays of light and dark, as indicative of a historiographical method of reading for "countermythologies" (144), strategies for "read[ing] the imbrications of race and gender as indexes of power's circulation and as instantiations of the ways discourse recursively presses flesh into bodies of meaning over time" (144). Here again the book's preoccupation with history, and particularly in renarrating the history of both transgender as a category and trans studies as a field, is made visible, with thinking in deeply historical ways about bodies, and their interaction with race and gender, even as the book consistently disavows conventional historical methods, modes of telling-time, and narrative strategies.

At first glance the fourth chapter appears to be a story about Christine Jorgensen, referred to as America's first transsexual celebrity, whose embodiment of white womanhood norms, Snorton argues, allowed her to easily be incorporated into US rhetoric of freedom, personal triumph, and individuality. But Jorgensen is the chapter's point of departure. Snorton instead sits with other media stories-of Lucy Hicks Anderson, Georgia Black, and Ava Betty Brown-to probe how the Black press described trans embodiment, and situated it in the context of US imperial projects, Jim Crow, and post-war America. Put differently, for Snorton, Jorgensen's story is a window into "transnational body politics in the postwar, early Cold War period" (142) and the chapter unfolds by tracking Black trans figures in the decades before and the decades after Jorgensen's rise to fame to explore how Jorgensen was crucial in forging US racial identity for a global audience.

My reading of the ambitious and compelling chapter left me with three inquiries. First, I am curious to hear more about how the book conceptualizes a Black trans historiography as a method. Haunting the entire manuscript is a concern with the doing of history in ethical ways that interrupt the continued tendency to think of race, gender, and sexuality separately. Second, I find myself wondering how Snorton's project overlaps with critical intersectionality studies. Indeed, the manuscript's call to "think more precisely about the connections within Blackness and transness in the midst of ongoing Black and trans death and against the backdrop of the rapid institutionalization of trans studies" (7) resonates with (some) intersectionality theory and its investment in thinking about structures of domination and identity categories as interlocking and overlapping. That said, the term "intersectionality" is largely absent from the text, though its critical and political mandate seems to shape the text's theoretical project, and given Snorton's own investment in theorizing absence, I found myself curious about what this means. Finally, I was eager to hear more about what Snorton refers to as the "rapid institutionalization of trans studies" (7), and the complex questions of visibility, legibility, and value that often swirl around institutionalization. Indeed, institutionalization often comes hand-in-hand with metrics, accounting, and forms of measurement that are, at least in part, forms of discursive and historical capture, precisely what the project seems to argue against. Where, then, does the project sit with institutionalization, and the possibilities of ethical or non-violent forms of institutional labor?

Copyright © AAIHS. May not be reprinted without permission.

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This post is part of our online roundtable on C. Riley Snorton's Black on Both Sides. The author discusses the fourth chapter: 'A Nightmarish Silhouette: Racialization and the Long Exposure of Transition.' C. Riley Snorton's Black on Both Sides is a concerted "attempt to find a vocabulary

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check out my instagram : Shakherrr YT: Shakher

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https://www.instagram.com/geraldinemoyo_myafrica/

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Olympia Publishers | My Africa by Geraldine Moyo

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A mother, social worker and daughter of African parents, Geraldine Moyo recognised that children want to talk about their colour. They want to talk about their history and that of their friends. Geraldine cleverly and simplistically brings together these issues in a fun, educational and age appropriate way. Apart from the adventure My Africa takes a child and parent through at bedtime, this book is also an instrument for teachers and social care practitioners to talk about their Africa.

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Olympia Publishers | My Africa by Geraldine Moyo

# data[].attributes.attachment_link.description
A mother, social worker and daughter of African parents, Geraldine Moyo recognised that children want to talk about their colour. They want to talk about their history and that of their friends. Geraldine cleverly and simplistically brings together these issues in a fun, educational and age appropriate way.

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'Despite Our Differences' | Nabeela Ahmed (2018)

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'Despite Our Differences' | Nabeela Ahmed (2018)

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https://www.amazon.co.uk/Despite-our-differences-Nabeela-Ahmed/dp/1718098340

https://www.instagram.com/nabeela__ahmed/?hl=en-gb

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Two love stories, one journey. Riya’s granddad, Usmaan, is firmly invested in her happily ever after, little does he know, her happily e...

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Miss Major Griffin-Gracy - Trans elder and activist survivor of Stonewall '69 et al

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Miss Major Griffin-Gracy - Trans elder and activist survivor of Stonewall '69 et al

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Miss Major is a veteran of the historic "Stonewall Rebellion" and a survivor of Attica State Prison, a former sex worker, an elder, and a community leader and human rights activist. She is simply "Mama" to many in her community. Her personal story and activism for Transgender civil rights intersects LGBT struggles for justice and equality from the 1960's to today. At the center of her activism is her fierce advocacy for her girls, Trans women of color who have survived police brutality and incarceration in men's jails and prisons.

Miss Major is formerly the long-time executive director of the San Francisco-based Transgender Gender-Variant Intersex Justice Project (TGIJP), which advocates for Trans women of color in and outside of prison. She is the recipient of countless awards, proclamations, certificates, and public accolades for more than 50 years of a legendary and pioneering career in social justice and activism. Most notably, she is also the subject of a new award-winning documentary feature film currently showing around the country and in foreign film markets - "MAJOR!"

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Miss Major Griffin-Gracy - Astraea Lesbian Foundation For Justice

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Miss Major is a veteran of the historic "Stonewall Rebellion" and a survivor of Attica State Prison, a former sex worker, an elder, and a community leader and human rights activist. She is simply "Mama" to many in her community. Her personal story and activism for Transgender civil rights intersects LGBT struggles for justice and ...

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'Marsha “Pay it no Mind” Johnson' | Our History

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'Marsha “Pay it no Mind” Johnson' | Our History

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By Tyler Born

Marsha P. Johnson was a transwoman who became an important face to the gay, lesbian, bisexual, and transgender community in New York City. She was recognized by being herself and fearing no judgment of the harassment and ridicule of dressing and living as a woman, while having the masculine features of a man. The hardships of a transgender individual were nothing new to Marsha who herself was living on the streets of New York without a permanent home or financial and living arrangements. This tended to be a normal struggle of transgender individuals. Marsha P. Johnson felt these people who wanted nothing more than to be their selves deserved support from the growing LGBT community in New York. Along with fellow transgender activist Sylvia Rivera she founded the Street Transvestite (now Transgender) Action Revolutionaries (STAR) to help others out there facing the struggles of an unaccepting society.

Born a male and named Malcolm Michaels, Marsha legally changed her name after 1966, when she moved from New Jersey to Greenwich Village permanently, to Marsha P. Johnson. When people would ask her what her middle name was, she replied, "Pay it no mind." This response was intended to be a rhetorical answer to the question many had on their minds as to whether she was male or female. By putting "pay it no mind" in her name it deterred the public from asking the question she hated to receive.

Marsha was an eccentric woman who was known for her exotic hats and jewelry which stood out to the public and attracted attention to her. When she was wearing these items or any female clothing she was Marsha P. Johnson. But there were times when she went back to her male persona of Malcolm. As Robert Heide, an acquaintance of Marsha, explains, "He sometimes saw a demon emerge especially when she was in her male persona of Malcolm. I think we all have that to some degree, but apparently in Malcolm/Marsha's case there was this real duality and it would take hold. There was a schizophrenic personality at work, for Malcolm Michaels could become a very nasty, vicious man, looking for fights"[1].

She was more comfortable and happy in her female persona as Marsha, and among others who also felt more comfortable in a persona that is different than the one they were born into she felt she could help. She lived in New York City's Greenwich Village from 1966 until her death in 1992. Marsha was devoted to the alternative lifestyle she lived and the support of others who wanted to live their lives that way. Acceptance was not always easy to come by even living in the socially liberal part of the largest city in the United States. The rejection of this culture turned violent in 1969 during the Stonewall Riots in Greenwich Village of New York City which was known for the LGBT subculture.

Throughout Greenwich Village there were establishments such as bars and nightclubs that were controlled by the mafia and where people could buy drugs and have a place to do them. Gay bars and clubs had their place in Greenwich Village and to the growing number of LGBT individuals it meant acceptance and salvation. There were now places to meet others who were experiencing the same bigotry and become friends with more people rather than foes. On the night/morning for June 28, 1969 police in Greenwich Village raided a known gay bar The Stonewall Inn, which Marsha P. Johnson had been at, and a violent riot followed. Robert Heide remembers the role Marsha played the night of the riots, "just saw her in the middle of the whole thing, screaming and yelling and throwing rocks and almost like Molly Pitcher in the Revolution or something"[2]. Heide and several others interviewed for David Carter's book, Stonewall, claim that Marsha was the person who "really started it" on the first night of the riots[3]. Sylvia Rivera recalls about the night of the Stonewall riots, "This was started by the street queens of that era, which I was part of, Marsha P. Johnson, and many others that are not here"[4]. The Stonewall Riots had become the spark that ignited transgender rights and activism through the efforts of Marsha P. Johnson and other fellow activists and supporters.

Along with fellow transgender activist and friend, Sylvia Rivera, they founded the Street Transvestite Action Revolutionaries (STAR). They were able to organize with homeless and or runaway transgender individuals to build a community and live together. According to Rivera, "STAR was for the street gay people, the street homeless people, and anybody that needed help at that time"[5]. Keeping other transgenders off the streets was the primary goal of STAR. Many transgenders face violence on the streets from intolerant people. The responsibilities of the "children" or "youth" of the house were to find food for the house, a relatively safe responsibility compared to prostitution that Marsha had experienced in her youth to pay rent where violence occurred regularly and lives were always at risk. Marsha referred to anyone brought off the streets into the STAR homes as "children." She was referred to as the Queen Mother. The Queen aspect came from her love of dressing in drag and performing at drag balls. The Mother aspect came from the matriarchal structure of the STAR house as a way to not live under patriarchal structure where the man is the head of the household.

Another activist group Marsha became a part of after the Stonewall Riots was the Gay Liberation Front (GLF). The GLF sought political action and protection for citizens based on their sexual orientation or behavior against oppressive laws and unequal ethics. A 1970s newspaper titled Come Out stated, "Gay Liberation Front welcomes any gay person, regardless of sex, race, age or social behavior. Though some other gay organizations may be embarrassed by drags or transvestites, GLF believes that we should accept all of our brothers and sisters unconditionally[6]. GLF gave acceptance to individuals like Marsha and Sylvia, who did not identify as gay, but rather transgender.

Along with STAR and GLF activism, Marsha posed for a collection of artist Andy Warhol's paintings and photographs. "Ladies and gentleman" was the title of one of Warhol's works that Marsha posed for in 1975. In the painting Marsha is not mentioned by name, or any of the male to female transgenders. Taro Nettleton explains why, "If 'giving face' through portraiture implies the recognizability of an individual, then this portfolio was doomed from the start, for the ladies and gentlemen pictured here have no proper names. Insofar as attaining face and face necessarily involved getting, having, or making a name for oneself, these sitters will never be stars. Hence their anonymity is of an entirely different order than 'the anonymous identity of the stars.'[7]" Andy Warhol was a pop artist who lived in Greenwich Village and was popular among a variety of people but influential to the LGBTQ community. Warhol was gay and successful which inspired many throughout the community. Posing for Warhol meant Marsha would be seen by millions who view Warhol's work who displayed the beauty and femininity of Marsha.

Marsha passed away on July 6, 1992. Her body was found in the Hudson River in New York. Police and investigators ruled her death as a suicide, but people who knew her and were close to her insisted she was not suicidal. Witnesses saw Marsha being harassed earlier in the day and wanted a full investigation of her death as a murder. There has been no criminal investigation to the death of Marsha P. Johnson.

Today Marsha's legacy lives on within the LGBTQ community and beyond. On May 10, 2012 the second annual Chloe Awards were held in New York City. The Chloe Awards remember and honor ancestors of activism and activists that work today. At the event there are performances, a ceremony, and a dance party to celebrate those who paved the way for transgender activism. The awards were named after Chloe Dzubilo who was an HIV positive male to female transgender activist and artist who lived in the same neighborhood or New York as Marsha Johnson and Sylvia Rivera, and was the cultural and activist successor of Marsha and Sylvia. In 2011 Chloe passed away and as a tribute to her life and activism there began a public remembrance and celebration of the lives of others within the transgender community.

References

1. Carter, David. Stonewall: The Riots That Sparked the Gay Revolution. New York: St. Martin's, 2004.

2. Ibid., 298

3. Ibid., 298

4. Rivera, Sylvia. "Sylvia Rivera's Talk at LGMNY, June 2001 Lesbian and Gay Community Services Center, New York City." Centro Journal 19.1 (2007): 117-23

5. Feinberg, Leslie. "Street Transvestite Action Revolutionaries." Street Transvestite Action Revolutionaries. Workers World, 24 Sept. 2006. Web. 14 Oct. 2012. <http://www.workers.org/2006/us/lavender-red-73/>.

6. Ibid.,

7. Nettleton, Taro. "White-on-White: The Overbearing Whitness of Warhol Being." Art Journal 62.1 (2003): 14-23.

Links

Kasino, Michael, director/producer. "Pay It No Mind: The Life and Times of Marsha P. Johnson." Video accessed June 1, 2015 from: https://www.youtube.com/watch?v=rjN9W2KstqE

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Challenging Gender Boundaries: A Trans Biography Project by Students of Catherine Jacquet

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By Tyler Born Marsha P. Johnson was a transwoman who became an important face to the gay, lesbian, bisexual, and transgender community in New York City. She was recognized by being herself and fearing no judgment of the harassment and ridicule of dressing and living as a woman, while having the masculine features of a man.

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LONG-READ: Autistic While Black in the UK: Masking, Codeswitching and Other (Non)fictions | Tré Ventour-Griffiths, Neuroclastic (2022)

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LONG-READ: Autistic While Black in the UK: Masking, Codeswitching and Other (Non)fictions | Tré Ventour-Griffiths, Neuroclastic (2022)

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Estimated Reading Time: 90-150mins

This essay was not written to be read in one sitting (unless you feel up to it), but to be read at one's leisure. Read it like a book (unless you're a speed-reader, then by all means).

While I understand some autistics to consider autism not to be disability, in this essay I do talk about autism within my experience as a disability as that is my truth. I have also chosen to use identity-first language. i.e autistic person, rather than person with autism.

CW/TW. Mentions: ableism, white supremacy, sexual assault/rape, male violence, racism.
Introduction
When I was interviewed by The Guardian in June, 2020, to talk about my experience of Black Lives Matter in the UK, despite seeing lots of euphoria (particularly from white people), I saw little movement to discuss intersectional Blacknesses particularly in regards to being disabled while Black.

In this regard, while I support the Black Lives Matter chants, I still struggle to feel included. When we consider the number of Black victims of police that have been disabled, it makes me wonder how disability continues to be at the fringes of 'polite discussion' about anti-racism - a conversation that has largely been held on state terms (at least in a UK context).

In my experience, 'autism while Black,' like Black Lives Matter and autism in the mainstream, is a discussion that has largely centered the United States. However, for me in the UK, the intersectionality of autism and disability while Black must also cater to voices outside of a US context.

Lots of the discussion about autism from Black British perspectives have been from content creators on social media (great work), but as a creative writing graduate, I am also interested in those that manage to reach mainstream publication.

The residents of Northampton Town in the UK came out in solidarity with our American colleagues (Photographer: Steve Addo, June 2020)

Sara Gibbs' Drama Queen and Hannah Gadsby's Ten Steps to Nanette may be trojan horses for Black British autistics to be published in memoir and autobiography on their experience (big fans of Gibbs and Gadbsy, but white people had to do it first, as nothing exists until a white person does it). Nonetheless, the main title for this piece comes from the #WhileBlack tag which can be traced back to at least the 1990s with DWB [Driving While Black] and the racial profiling of Black motorists.

Since then, it has been revived amid the resurgance of Black Lives Matter for '[INSERT ACTIVITY HERE] while Black', from walking and birdwatching to sitting and a good deal else. In the lives of Elijah McClain and Troy Canales, simply being a 'mood Gemini while Black ' or an 'Autistic while Black' was enough to make them targets.

The second part of the title is what I'll be discussing, and the "(non)fictions" is simply just to assert the fact Black people do exist in Britain, including autistic Black people as much of the 'representation' is American and white! The US-focus is fine, but it is often presented as the universal Black experience (not that there is any one way to be Black) as "While being [B]lack can be a shared experience, not all [B]lack experiences are the same" ( Varaidzo, 2016: 20).

I have tried to structure it into digestible sections so readers can dip in and out at their leisure. I understand how difficult reading large articles can be for many of us ( nope-brain unlocked), so please do not feel compelled to do it in one sitting.

In this essay, you will find a mixture of academic and autobiography. So, this is really a snapshot of my life of being autistic while Black in the UK, including my thoughts and reflections.
Intersectionality
To understand the need for more perspectives on 'autism while Black' from autistic writers, we must have some knowledge of intersectionality's history. As this analytical framework is an entry point into grasping how elements of people's social-political identities (politicised by contemporary and historical state-sanctioned violence) compound themselves to create systems of privilege and dis/advantage.

Coined by Kimberlé Crenshaw in 1989, histories of writing and expression of this nature, however, have a more extensive lineage, dating as far back to at least The History of Mary Prince (1831), an enslaved West Indian who wrote her own story of being disabled while Black under British colonial oppression.

Writing by racialised women not only shows that those on the faultlines of many identities are both empowered and oppressed by how others see/treat them (especially institutions), but also how they relate to themselves on a day-to-day. As both oppression and pride are two sides of the same coin. In Ain't I a Woman? ( 1981), the late bell hooks critiques Betty Friedan's The Feminine Mystique ( 1963) for its exclusion of racially minoritised women, working-class women, etc ... wherein intersectional feminism seeks to challenge the whiteness of [white] feminism. It is not by coincidence that bell hooks used the phrase "from margin to center" for the subtitle of her 1984 book, Feminist Theory.

Beginning in American Legal Studies, intersectionality has developed under other disciplines including sociology, education, childhood studies and others, now being used by activists to push agendas outside of the ivory towers of academia as well. It essentially critiques practices that treats each axis of oppression as individual.

For example, the adultification of Black girls cannot be donned as racism or misogyny alone, but "misogynoir" ( Bailey, 2010), otherwise termed as anti-Black misogyny where anti-Blackness and misogyny work together in partnership as a double threat.

Mary Prince's 1831 autobiography may act as an early example of intersectionality in print being used to talk about Black disability. Concurrently, Sojourner Truth's 1851 'Ain't I a Woman?' as well, from the perspective a formerly enslaved Black woman. Author-sociologist Anna Cooper also reminds us in her essay, "The Colored Woman's Office" ( 1892) that Black women are vital to social justice movements due to their experiences on multiple margins of discrimination.

All too often the focus of mainstream [white] feminism is not on basic survival for the many, but on increasing privilege for the few.
-Mikki Kendall, Hood Feminism

Though Kimberlé Crenshaw gave us a language for the concept, 'intersectionality' also claims its origins with other intersectional feminist movements centering Black and Brown women in the 1960s, 1970s, and 1980s, including Latina and Chicane ( Hill Collins, 2015), as Audre Lorde's Sister Outsider, Gloria Anzaldúa's Borderlands, and Angela Davis' Women, Race and Class also act as predecessor texts to Crenshaw's 1989 treatise.

This short articulation is necessary for our understandings of the fact that, there would be no modern feminism for white women without the work of Black and Brown women. As the blurb of Mikki Kendall's Hood Feminism states, "All too often the focus of mainstream [white] feminism is not on basic survival for the many, but on increasing privilege for the few." Thus contemporary discourses to intersectionality build on a longer history of ideas that Black and Brown thinkers and revolutionaries created for us to follow, and the politics of citation and recogntion is so vital in this space. I beg white people to remember that!

As Tao Leigh Goffe tweeted,

citation can be beautiful; something as mundane as footnotes has the potential to contain footprints 👣, an intellectual imprint, a love letter 💌, a pathway of thinking with and through the words and ideas of others
- Tao Leigh Goffe | 道 | (@taoleighgoffe) March 11, 2021

So, for us autistics, though Black/Brown feminist theorising of intersectionality did not directly address race/disability with the same bite as it has race/gender for example, it does lay a foundation to plot our own experiences. And ableism has a long history intertwined with misogyny, eugenics, white supremacy, capitalism, and colonialism ( Lewis, 2021).

Building on the work of intersectional feminist thinkers, this autobiographical essay will be a Black male response to autism while Black in the UK via discussions of masking, codeswitching, and other "(non)fictions." Acknowledging intersectionality's origins in the lives of Black and Brown women, this concept is also relevant in the lives of Black men on the fault lines.
Masking while Black
The act of 'masking' was originally used to describe the process of concealing distaste, horror, or repugnance to a scenario ( Ekman and Friesen, 1969; Ekman, 1972) reportedly starting as early as nursery-age while becoming less noticeable as children got older ( Cole, 1986). So, masking is frequently used to hide negative emotions with positive emotions ( De Gere, 2008) but more recently, conversations lead by autistic people on Twitter paint a further picture of Applied Behavioural Analysis [ABA Therapy] where ABA forces autistic people to conceal traits which can lead to harm, and in some cases masking causes death.

We ultimately hide our feelings and moods; we copy facial expressions; we bottle up anxiety and many other things to 'appear neurotypical.' All these things plus others can lead to burnout and sensory hangover.

Masking while Black to me is having two customer service voices: one for white neurotypicals and another for Black neurotypicals.

My earliest memories of being policed in this nature was during school photograph season. During childhood, I was not a smiler unless I had a reason, and photos were my worst day of the year. Adults would say, "You need to smile more, Tré" as if my life depended on grinning all the time like some creepy Hannibal Lecter-type - hello Clarice, you got that liver and fava beans for me?

Photo Credit: Annie Spratt on Unsplash

Today, I have few male friends, and because of this I have listened to true-life accounts time and time again from women about creepy men telling them they need to smile. In her poem 'Smile', Rhiannan McGavin says "... a grown man, told me to, 'Smile sweetheart!' / Strange right? / Telling some stranger to look happy?"

As an autistic person, where in my experience, my face does not always represent how I feel, this policing of expression is an encounter I share with many women in my life. But as a child and even now, I sit thinking this is literally my face.

When I was a child, my father would joke, "Smile, Tré, smile!", and now knowing I am autistic, I find this hilarious. Core memory unlocked. Now an adult, this 'policing' is more violent from white neurotypicals who see my "non-expressions" as hostile, particularly at open-mics in my vicinity which are so often in pubs around alcohol (a staple of white British culture).
'White Tears, Brown Scars'
In 2019, I came across an article in The Guardian by British author Courttia Newland talking about his experiences of being at the receiving end of white-woman privilege in Britain. As a child of the private school system, I found my experience resonated with his, where in my school days white girls only need bat their eyelashes and change their voice slightly for white boys to come calling to their whim.

In my poetry and other work, you will find writings about patriarchy and ending violence against women in all its forms. Last November, I featured in an online call on domestic violence run by H.O.P.E Training (based in Leicester, UK) where I read one of my poems on the history of patriarchy in the Global North.

I support the #MeToo movement and just because it's not headlining anymore, that does not mean we should stop talking about it ... as the deaths of Breonna Taylor (in the US) and Belly Mujinga (in the UK) in 2020 were a further reminder of how Black women's lives are devalued under patriarchal white supremacy upheld by the state.

***

Over ten years ago, on holiday with my grandparents, I was sexually assaulted by a middle-aged white woman in a lift [elevator, for Americans] on my way to the hotel room. My grandparents were not in the lift with me at the time, and I did not know to call it sexual assault then.

This early experience of white women revisits Black male bodies in the white female gaze. And as a boy in that encounter, I was 'felt up' in a confined space. I must have only been twelve years old. White women using their privilege to dominate young Black men / boys is a commonality. And while my personal experiences are by no means comparable to women's experiences of rape/sexual assault and domestic violence by male perpetrators, there does need to be a conversation about how white supremacy comes in heels to the detriment of Black boys and men.

I cannot name the number of times I have been 'stared at' by white women of all ages in that way, revisiting the exoticisation of being 'a bull' for the night or to 'annoy' racist parents. Being autistic in this sphere just reminds me how autistic exploitation occurs and how many of us are exploited and abused by people we know (of course, this does not happen to all autistic people, but often enough for it to be an issue).

By the by, racism was a staple of my childhood, and I still have an cognate fear of white people, especially white girls / women. As James Baldwin said: "White people go around, it seems to me, with a very carefully suppressed terror of Black people, a tremendous uneasiness." In her 1992 book Black Looks, bell hooks further writes "Returning to memories of growing up in the social circumstances created by racial apartheid, to all [B]lack spaces on the edges of town, I reinhabit a location where [B]lack folks associated whiteness with the terrible, the terrifying, the terrorizing" ( p170).

That terror I have experienced time and time again.

And while lots of my friends and colleagues are white women, as a collective mass - white people terrify me. Unbeknownst to me as a child in those school photographs, the fact I am autistic now makes a lot more sense. Black boys are stereotyped as being emotionless yet angry (as if anger isn't an emotion), but back then I was also dissuaded from things like sadness.

"Through the white imaginary ... the Black body vis-à-vis the white body is a site of a peculiar paradox. [It] is both desirable and yet disgusting. Think ... of white male enslavers and "slave masters" who raped Black women who were deemed subpersons, chattel, ugly, foul, ... ungodly creatures. [...] How does one rape enslaved Black women without falsifying one's own assumptions about their status as "beasts of burden" or one's own white status as "civilized"? In other words, think about the lynching of Black male bodies and how white males hovered over [them], making sure that the nooses were fitted correctly, touching Black genitalia while castrating those intimate parts that were said to be nasty and despicable. These cases constitute forms of violent, racially perverse intimacy that implicated white male desire, disgust, and hatred" ( p7).

The racialised and sexualised dynamics of the days of the colonial-era, however, are largely seen as something that ended with the so-called "independence" of many of these colonised nations. Yet, while Britain isn't a dominant colonial power anymore ( supposedly ... ahem), these colonisers won the war on race, and we are now living in the colonial legacy our ancestors started. As in Ava DuVernay's documentary , historian Kevin Gannon states, "History is not just stuff that happens by accident. We are the product of the history that our ancestors chose, if we are white. If we are Black, we are products of the history our ancestors most likely did not choose."

I am in zero doubt that the white woman in that lift knew what she was doing and was well aware that she would automatically be believed in a scenario of confrontation over a Black child. Thus white constructions of Black people are historically rooted in popular consciousness.

So, autistic while Black, you may see how masking is necessary to survive in this world. And growing up in Britain, I find myself having to learn the codes of both white and Black neurotypicals which are very different.

Yet, ultimately, failing at both.

Photo Credit: Koshi Kunii on Unsplashed

Not Black (British) Enough
In his autoethnographic book The Souls of Black Folk, African-American sociologist and historian WEB DuBois writes, "It is a peculiar sensation, this double-consciousness ... one ever feels his two-ness,- an American, a Negro ..." (p8). Growing up and living in England, I have forever felt this rootlessness - as a Black person, as a Briton - as being autistic while Black in a country that still treats disabled Black people as second-class citizens.

Though DuBois wrote about being Black in the United States at the start of the twentieth century, his words hold weight today even in the UK. It is reminiscent of the question, "Where are you from?" regardless if you have called no other country home. England particularly has been my home for twenty-six years and counting, yet there is a feeling of being a 'stranger in a familiar land' ( Hall, 2017).

This feeling of rootlessness pervades in many of my British Black and Brown friends and colleagues. Some grew to normalise it, while others understandably harbour anger and resentment for Britain, the country who colonised our familial homelands.

These feelings of otherness are underpinned by an 'ideological' racism that places people racialised as white into British/English "localness" ( Nassy Brown, 2008: 5), while Blackness and Brownnesses are dehumanised as 'Other' ... as foreigner; interloper; outlander; immigrant:

"... asked by ... the interested, curious, polite and open-minded ... reserved for people who look different ... told that they are different, and asked for an explanation, every single day, often multiple times ... a symptom of the fact we don't really know what it is to be British. Is someone like me included?"
Hirsch, 2017: 32-33

What Afua Hirsch writes threads through my life of relating to an English or even British identity. In March 2021, British MP David Lammy was criticised by a caller into his show when he challenged the absence of 'Black English' as an identity position on the UK census ( Campbell, 2021).

However, whilst I saw many white people celebrating his riposte, Black British Twitter came for him! The numbers of Black people who took umbrage with 'Black English' was apparent. Even to some Black people in this country, it appears for a Black person to identify with English culture is to put not too fine a point on it - a big no-no. In the quote tweets, frequently 'English' was synonymous with white. Even talking to Black people who were born here, many have a problem with being called British as they have never felt welcome in this country. As the second generation of my family to have been born and raised in this country, I find my affinity to my family's cultures (West Indian) is more superficial than emotional. I can appreciate the food and music, but I know I am not Caribbean. Yet, in the UK, my Britishness has qualifiers attached:

"They ever ask you, 'where you from?'

Like, 'where you really from'

The question seems simple but the answer's kinda long

I could tell 'em Wembley, but I don't think that's what they want

But I don't wanna tell 'em more, 'cause anything I say I wrong."
(Riz Ahmed, 2020).

This 'mutism' in-part (I think) came at the expense of poor self-esteem and confidence. I would monitor my own voice and body language to make others comfortable - trying not to speak too loudly or too quietly, I could never find the balance. Sometimes, I am told to stop being 'too much' (expressive), whilst concurrently if I am / was silent or too reserved, that was also a problem. The pressure to have the correct answers to all things was a big deal as well, motivated by my dyspraxia which I also later found in my case comes with difficulties in forming certain speech patterns. I really enjoyed family functions growing up, but this also came at the expense of burnout. The expectation to greet relatives and family friends with hugs, kisses, and / or even handshakes when too much 'touching' is overstimulating. However, culturally many West Indians love embrace, it's part of their culture. To decline can be seen as disrespectful.

Though I know the many cultures of the Caribbean to be nuanced, and in some cases, there will be more low-key elements, I have not been exposed to these elements. So, my experiences to this culture through the Windrush Generation has been often been overstimulating. This culture has always been for me, visually busy, and I'm not sure the word subtle could be used to describe weddings, christenings or funerals. With that 'busyness', it heightens my inability to mask as I notice everything and find it challenging to concentrate on who I am speaking to. Am I making enough eye contact? Too much eye contact? Not making eye contact with many Black neurotypicals has been construed as rude.

During my childhood, I never knew when it was okay to speak and was too polite to interrupt people often finding myself more comfortable at friend's houses, particularly those who had pets. At school, I remember connecting with a white boy whose name escapes me. We lost contact but his family unknowingly saved my life. When his dog died, I was heartbroken. A beautiful golden retriever - it shattered me. I remember feeling empty. I have always found it easier to connect to the natural world than the world humans covet so intently - where money, oil, and politics is sought after more than just human kindness. When I was younger, I would go on long walks in the country with my godmom and my godbrother. The quiet was good for my spirit and the people I get along with the most in this world are the introverts, the HSPs, and the neurodivergents - whether these people know they are or not!

Photo Credit: Richard Burlton on Unsplash

However, amid white neurotypicals, I still have to learn codes. Yet, at least being quiet wasn't always seen as a strange thing. I find introversion is much more accepted in white English culture, and I am not sure why that is. Yet, my introversion and thus my specific neurodivergent tendencies, are juxtaposed to my grandparents' culture (the version of that culture I have been exposed to). Hence, full participation into my family's cultures is severely limited. Full participation is not possible when I find much of the culture's traditions subject to sensory overstimulation and being around people all the time.

***

Black and Brown people mask. Women also mask in a world built on patriarchy. However, autistic and other neurodivergent people also mask. What we all have in common (including where there's intersections), is masking as safety. In the past I know I have lost friends and employment due to my 'nope brain'. This comes into effect when: 1) I am asked to do something I know will not work, 2) is morally and ethically wrong, or 3) I do not believe in it.

I am not a fake person and many neurotypicals find this terrifying. There are things I can compromise on, but there are things I will not. Now working in higher education, this is an environment where students are used as cash-cows for universities. As a person who likes to build organic relationships, this aesthetic flies in the face of the cultures of many global northern universities. But I didn't know I had autism when I was a child; the autism discussion only occurred when I started university in 2016. During the COVID-19 lockdowns, I stopped masking and the people that liked 'fake Tré' made themselves scarce, and I am the better for it.

Around Black people, I know my directness has been interpreted as rude. As I mentioned earlier, I did not like people touching me growing up. This is something I masked during my teen years (as I did not like it then either). While all my friends were getting into relationships, I avoided those things. Now closer to thirty than I am to twenty, 'touch' for me is also about consent. As far as this is concerned, the implementation of 'physical distancing' measures during the COVID19 lockdowns was one of the greatest things to happen to me! As I only had to engage with people in my bubble: my parents, my brother, and to varying degrees my grandparents. With the easing of restrictions I know many people wanted to be embraced and that is absolutely fine, but that is not really my thing (generally).

According to a 2012 psychological study, people that were raised by parents that liked to embrace are also likely to do it in adulthood: "hugging is an important element in a child's emotional upbringing" ( Forsell and Åström, 2012). My parents are separated now, but I do remember them embracing lots. Some people just do not like touch all the time and that is okay! In many instances, as a Black person you are required to hug relatives you do not actually know. However, for me, this dislike extends to holding hands, high-fives, and even familial kisses on the cheek. To hug someone you do not know is interlocked with my 'nope brain' (see above) where to decline a hug from a relative could be seen as a spurn. Whilst to insist on that may be tied up in ableism (as touching can be overstimulating), choosing to say no (even for neurotypicals) is just having healthy boundaries, and we need to do this more. Yet, because 'embrace' is so common within 'the culture', my participation in that culture has modifiers. 'Anti-touch' is not exclusive to autism (many autistic people like touch) but this is a point of discussion within my specific experience.

Impoliteness within the nuclear Black family (in my experience) can often be seen as asserting what you want or like (which isn't what your family want or like). Respectability politics. Radical psychologist Guilaine Kinouani writes about this in Living While Black. Though not directly talking about neurodivergence, she states:

"Although [respectability and assimilation] may provide temporary escape and possibly material gain and conditional access to structures of power, they produce white supremacy and such breed further shame and self-alienation. Self-contempt, disdain and scorn were not merely accidental by-products of colonialism - they were manufactured, deliberate colonial weapons to fortify whiteness and reduce resistance" (2021: 56)

Photo Credit: Seven Shooter on Unsplash

That directness can in some cases pose a threat to the hierarchical structures that exist even within 'The Family'. As a younger, I so often found my opinion silenced or dismissed by Black elders when it was too direct (rude) or was considered too radical (alternative perspective, from a child no less). Here, I found myself being frozen out of conversations with people that look exactly me. They're your relatives and you're supposed to love them, but looking back I was silenced a lot. Unless I consistently agreed, I felt invalidated - particularly when it came to social problems. In a higher educational context, Sara Ahmed talks about the extremities of this ideology in her 2021 book . The premise argues that those who highlight problems thus become the problem. However, the hierarchies of nuclear Black families come to the fore when we begin to think of neurodivergent Black people, especially Black children, who navigate the world different. In spite of colour, children's rights are routinely dismissed in our society.

The 2021 Disney film brings this home where the nuclear family structure shows how trauma can become culture via an overbearing matriarch or patriarch. Of course, it is more complex and nuanced than this. Though, this film is centred around Latin American cultures, I saw some relatability in my story amid Caribbean people. Intergenerational trauma is a feature throughout this film. The children ultimately became vessels for which the trauma of the previous generations attaches itself to (like a host). As a grandchild and great-grandchild of the Windrush Generation, there are parallels across many marginalised groups.
Post-(Post)colonial Banter
As a Black person and as an autistic person, existing and living under ableist white supremacy is dis-abling. Blackness and disability are "... at an intersection of recognised sites of oppression" ( Delgado and Stefancic, 2001: 51). Talia Lewis provides a working definition of ableism writing it as:

"A system that places value on people's bodies and minds based on societally constructed ideas of normality, intelligence, excellence, desirability, and productivity. These constructed ideas are deeply rooted in anti-Blackness, eugenics, misogyny, colonialism, imperialism and capitalism. This form of systemic oppression leads to people and society determining who is valuable and worth based on a person's language, appearance, religion and / or their ability to satisfactorily [re]produce, excel and "behave. You do not have to be disabled to experience ableism."

***

In Wretched of the Earth, psychiatrist Frantz Fanon ( 1961) analyses the psychological and psychiatric impact colonialism had on the colonised. The chapter entitled 'Colonial Violence and Mental Disorders' specifically looks at pathologies symptomatic of colonial repression. Fanon was influenced by writings from Négritude, psychoanalysis and others. Even in the time he was writing, Fanon saw that mental illness was a legitimate state of being that people experience, also seeing that it could be influenced by social and cultural experiences. This opened up the idea that 'madness' could be linked to (post)colonial societies. So, Fanon was looking at what we now know to be the facts of individual mental ill-health and structural discrimination and violence. Being autistic while Black, white supremacist ableism from institutions and individual encounters can provoke mental ill-health. However, ableism wasn't a direct by-product of global colonial violence as it has a much subtler history.

As psychologist Guilaine Kinouani ( 2021) writes:

"Although colonial logics did not strictly speaking give birth to ableism since ableism clearly precedes colonial and imperial constructions of race (which in the main took hold the early to mid 17th century), their constructions of the body and its instrumentalisation in relation to capital acquisition, shaped ableist violence and vice-versa" ( Race Reflections, 2021)

Photo Credit: Etienne-Girardet on Unsplash

The stigmatisation of disability has a long precedent before race as we know it was invented. Under the Greek Empire concepts of beauty and intelligence were viewed as interlinked, and the Romans also saw disabled people as inferior ( Kinouani, Race Reflections). During the Middle Ages disabled people were associated with terms like leprosy, blindness, deafness and what today we call mental illness ( Historic England). Thus human beings can be born disabled or thus dis-abled by factors during the course of our lives. For example, the affects of Long COVID have been dis-abling for many. Additionally, poverty and overwork can dis-able. With the arrival of colonialism and thus capitalism, being disabled was seen as a person's inability to work and hence 'provide' ( Lewis, 2021). The twentieth century introduced eugenics, and histories of the Holocaust remind us that in addition to the murders of six million Jews, massacres of disabled people were committed, who The Nazis termed as "the unfit" ( United States Holocaust MM).

Pioneered by people like Francis Galton, eugenics was used as a method for 'improving' the human race "... [as] the controversial idea that we can improve the quality of the human race by selecting who can and who can't reproduce" ( Saini and Pearson, 2019). It was largely discredited in the twentieth century, pertinently after its adoption into policy by the Nazis to justify their fascistic violence against Jews and other minority groups. As an ideology it has also been used against groups deemed as 'unworthy' by the state including working class, the disabled, and people of colour ( Marius Turda, 2020). Though eugenics was publicly discredited during the last century, many autists state it pervades today in the ongoing tolerance of ABA Therapy which is frequently referred to as abuse. Concurrently, in March 2022 UK prime minister Boris Johnson was forced to U-Turn on a policy that was to keep gay conversion therapy legal in Britain. Though, Number 10 will now outlaw gay therapy, the equivalent for trans people is still legal.

Now, speaking to friends, colleagues, and even strangers who come from very different perspectives to me (as you might picture from my work), I have found the term 'eugenics' like 'colonialism' conjures up images of a bygone era. Yet, both ideologies never went away. They simply became normalised. The term has been used synonymously with the varied COVID-19 responses around the world ( Berger, 2020; Laterza and Romer, 2020; Fox, 2021; Pring, 2021; Appleman, 2021; Bagenstos, 2021; Damon, 2022). However, the stigmatisation of the disabled as well as the elderly, is pervaisve through Britain's COVID-19 strategy - made worse when considering 20% of Britain's working population [8.4m] identifies as disabled ( Powell, 2021) while we also know age and disability are at an intersection, especially later in life.

A Double Down News broadcast (2020) presented by Nadia Whittome MP for Nottingham East discusses how "the [UK] government's response to this crisis is reflected in the decisions that they've made over the last decade and that has been devaluing elderly, disabled and poor people's lives - valuing people as economic units only." The UK government prioritised a herd immunity plan to protect the economy further reflecting its focus on maintaining neoliberal capitalism. Arguably starting with Margaret Thatcher's government (1980s) - as the former-PM said there is no such thing as society but "there are individual men and women and there are families." Neoliberals would claim the relationship between people is more economic than anything. The liberal in neoliberalism takes its meaning from the eighteenth and nineteenth centuries denoting economic liberty. As the political ideology of neoliberalism claims society is exclusively driven on transactional human relationships ( Tom Nicholas, 2019).

Can I diagnose* myself with autism? Well. Let's break that down.
- be kind to me 🍯🌈 (@GummiPies) January 30, 2022

From my Black/autistic perspective, eugenics like colonialism is a site of historical trauma. In a world where Black/autistic people's bodies are still devalued, masking and codeswitching are necessary where we are pressured to choose between happiness or survival. And for Black autists and / or neurodivergents especially, I know I do not need emphasise the severity of living on a multi-pronged axis of oppression.
#ActuallyAutistic on the Axis
Being autistic while Black, access to diagnosis is not open to me in a UK that gets more dystopian by the day. A Twitter thread by @GummiePies really puts this into perspective, and what can a (likely neurotypical) doctor tell me other than what I do not already know? Imagine thinking I need validation from neurotypicals. While I have been a bit flippant here, I do know some may need that diagnosis to access services. For me to not feel that need is privilege. Yet, possibly controversially, we must consider how terminology like 'neurodivergent' may not be apt for Black-racialised neurodivergents. As Ngwagwa ( 2022) writes "Despite their prominence within disability communities, "neurodivergence,", "neurodiverse", and "neurotypical" will never be able to accurately describe Black bodyminds because we have never been "neurotypical." Neurodivergent (dis)abilities do not appear in the same way in Black people as they do in our white counterparts. For example, since March 2020 there has been an increase in people discovering they have undiagnosed ADHD or autism (sometimes both). And for Black women ADHDers, as Claire Sibonney writes for The Washington Post: "signs of inattentiveness or impulsivity, the two main features of [ADHD] could be mistaken for laziness or defiance." However, as far as case studies of autistic Black males go, many that reach mainstream public attention are American, including Elijah McClain - a twenty-three-year-old autistic Black man killed during an altercation with police and paramedic services in Colorado.

***

In a UK context, I am more familiar with the story of Osime Brown victim of the hostile environment where UK immigration policy has frequently been tasked to keep Black/Brown people out and white people in ( Costello, 2015; Olusoga, 2019; Crofts, 2020; Ventour, 2021), most recently with the government's Nationality and Borders Bill. Amid many cases against other Black people born in the Caribbean but raised and / or living in the UK passing through British institutions, Osime Brown was issued a "removal notice" in August 2018 under the reasoning of crimes he allegedly committed as teenager. If it wasn't for the commitment from his mother and public protest, he may well have been another statistic. Another victim of British anti-Blackness from the state. Thinking back to Talia Lewis' definition of ableism, we might want to consider how Brown was a victim of intersectional violence of being Black (dis-abling under white supremacy) and autistic which can be dis-abling under neurotypical supremacy (which ultimately polices autistic/neurodivergent ways of 'being' in the world).

Though I am British-born, I know people view me differently to Black neurotypicals. For Black people that visibly stim, this may be interpreted as violent when considering how Black neurotypicals are also stereotyped as violent. Visibly stimming while Black compounds how we are seen. Nirmal Puwar's Space Invaders acts as a good basis for discussing bodies and space. What happens when bodies that have been historically excluded occupy spaces they were excluded from? Black, woman, disabled, poor, gay, trans, mentally-ill ... the list goes on. What happens when we start to occupy senior positions?

Nirmal Puwar writes:

"This is an encounter that causes disruption, necessitates negotiation and invites complicity. Here we have the paradox of the increasing proximity" of the outsider/insider - as "While they now exist on the inside, they still do not have an undisputed right to occupy the space." Space is fluid and Puwar continues to say that it cannot be contained as "they remain dynamic and open to other possibilities ..." (p1-2)

In education institutions, we may consider how Black autistic people are outsiders twice over by both being racialised and considered unable/disabled. Further, to how ableism like racism impacts educational outcomes. The fear of discrimination may lead some to hide their identity (thus mask). So, many may not seek reasonable adjustments. For autistic students who do stim or have fidget objects, script, wear noise-cancelling headphones, avoid bright lights, or even elope, they are reducing themselves to fit into a metric that was not designed for them. Prosody is often seen as strange too, and this can include talking in random accents. Doing this while Black, it can come with racist undertones too. At university, I learned to hide my stims but since I've become more open with that, the response in some cases has been violent.

Photo Credit: Flow Clark on Unsplash

So, it wasn't until I went to university that I began to see how one of the core tenets of critical race theory - intersectionality - could be useful in thinking about my experiences of racism and ableism. Kimberlé Crenshaw's 1989 treatise sits inside a longer history of Black writing about racialised and gendered violence ( Anon, 1808; Prince, 1831; Truth, 1851; Jacobs, 1861; Hurston, 1926; Hansberry, 1968; Angelou, 1969; Giovanni, 1970; Gilroy, 1976; Emecheta, 1979; hooks, 1981; Walker, 1982; Davis, 1983; Lorde, 1984; Bryan and Colleagues, 1985; Hill Collins, 1986). Though the focus here is how Black women have been treated in what became known as 'misogynoir' ( Bailey, 2010), my experience of Black male disability comes with certain stereotypes of Black men being intellectually 'deficient' and / or mentally 'less than.'

The devaluation of Black people's bodyminds extends beyond mental health wards. As a child, I remember my schoolteacher (in reference to me and my ability to just avoid schoolwork), saying "even my daughter isn't this thick." For those of you reading this outside of a UK context, "thick" is (ableist) UK slang for someone who is considered less intellectually able. It was later found that I was dyspraxic, not that this changed how I was treated. Now twenty-six, I understand there needs to be a national conversation about neurodivergence while Black in the UK. As someone that talks for a living, I cannot count the number of times I have received "feedback" from neurotypicals (of all colours, creeds, and races) that they would not be giving my white counterparts. When I disclose my disabilities, I am told to stop making excuses.

"Black disabled organizers like Claudia Jones, Fannie Lou Hamer, Ella Baker, and Marsha P. Johnson have used language to challenge intrinsic norms and conditioning within movements."
Ngwagwa (2022)

Observing Black people on AuDHD Twitter, TikTok and Instagram has allowed me to see how much there needs to be conversation in the UK about neurodivergence (more generally) while Black. The experiences I see shared appear as an indicator that if more Black people were diagnosed (not from lack of trying), there would be fewer communication breakdowns in Black families (well at least that's my experiences with Caribbeans). Many activists on these platforms give me hope, but this is not reflected in mainstream discussion on television and the like about Black Lives Matter and anti-racism. I try not to make this an ' Oppression Olympics', however, my Blackness comes attached to disability so I must ask is UK Black Lives Matter as it stands made for people like me? I really question if it is. Whilst not all neurodivergent people will see their experiences within the frame of disability, I do identify as a disabled person. Don't get me wrong, I am not anti-BLM, but that does not mean it is beyond critique. As author-feminist Audre Lorde ( 1984) stated "there is no such thing as a single-issue struggle because we do not lead single issue lives" ( p113). Watching public discourse about anti-Blackness in Britain continues to efface disability, made worse as disabled people are disproportionately impacted by COVID-19 ( The Health Foundation, 2021).

Our stories are not shown on television or film, but you will find them pervading online social media platforms. Concurrently, I do not think UK Black Lives Matter is as far forward as it is in the US. Though the United States is not without its problems, I feel there are number of Black practitioners and "activists" in the UK that care more about 'respectability' than dismantling violent systems! There are numbers consciously invested in the empire project and will go to Buckingham Palace for their gong or life peerage when the Queen of Empire comes calling. The euphoria of the Black Lives Matter protests two summers ago (2020) in Britain impacted different people in different ways, but one of the things I struggled with is how social justice platforms are still so often taken by Black and Brown members of the establishment.

***
Kimberlé Crenshaw describes intersectionality as:

"Multiple forms of inequality or disadvantage sometimes compound themselves and can create obstacles often not understood within conventional ways of thinking - about anti-racism or feminism, or whatever social justice advocacy structures we have ... a prism for understanding certain kinds of problems"
National Association for Independent Schools (2018)

To grow up without the language to describe your experience is a daily ritual of lonely. It was not enough to identify with Blackness when I have so often felt excluded by Black people for being different. Whilst I have been excluded by Black people based on disability, the counter is that white people have excluded me for being not white. So, when asked 'which parts of myself I feel most strongly drawn to?', I don't think it's easy to claim one when all are part of how I interact with the world. My gaze is not just race, but also through disability. A neurodivergent Black male view which is attached to a longer individual and collective history where Black men have experienced ableism (see Lewis' definition) whether they are disabled or not. My external appearance is moulded by my internal conflicts and biography. How did I become me, and you become you? Appearances are not always helpful when we are individuals first, and these traits second. Yet, those traits inform our gaze and how others gaze upon us.

Intersectionality gives me a way of interacting with my experience of the world in a language that I have never really had before. Discourses to being 'pro-Black' that I saw following the Murder of George I found did not extend to people like me. When highlighting I am disabled, I am told that I have 'achieved' so much in spite of my disability. This is an ableist take that claims disability is something to be 'overcome', absolving institutions of the responsibility to remove barriers. I think I have achieved everything I have because of my neurological differences, and that comes in spite of ableism and neurotypical supremacy.

As a child, it was not in my language to think about terms like 'autism' or 'neurodiversity' and now I feel elated to have found some community where loads of us feel an incompatibility with a world built on a differrent metric. Now, I have found more narratives about autism and neurodivergence ( Gadsby, 2018; Gibbs, 2021; Mallipedi and VanDaalen, 2021; Hume and Burgess, 2021; Turnock and Colleagues, 2022; Gadbsy, 2022; Tyla Grant, 2022). Black AuDHD Twitter and TikTok has been a lifeline and has stopped me falling off the edge many times. I did not come to terms like autism or really the catch-all term 'neurodivergent' until I went to university, as I am one of many people whose families naively yet conveniently withheld this sort of information. As a child, I suffered internally thinking I was deficient.

Photo Credit: Alexander Shatov on Unsplash

Though I have somewhat talked about my neurodiergence with my parents now, I know I have experienced trauma in the anxiety of not knowing who I am. The fact that so many neurodivergent people I know have experienced trauma because of their families is of note. My mother was let down by services in the late 1990s when she wanted to get me screened (in what became CAMhs). There is the age-old trope that parents "know best", but there is also the reality that many parents must confront, that in having an autistic child or a neurodivergent child - they may not know best, and have unknowingly and unintentionally caused their children trauma through raising us/them thinking 'they know best.'

The fact I was policed growing up for being "too sensitive" carries over to being autistic while Black in the workplace or in society, where allistics or even just neurotypical people have this ability to turn their emotions off or ignore their feelings. As autistic twitterer @geminifay writes:

no one talks enough about how as an autistic person you can actually get heat from others for being overly expressive in your emotions too, my face is my dead give away and i can't change it 🤷🏾‍♀️

i say this cause i think there's a myth we all don't emote or have flat affect
- angry black womb-man🇳🇬🏳️‍⚧️ (@geminifay) April 7, 2022

My parents' seperation still moves me very deeply. There is a grieving process that I am still going through even now over a decade later. There was one point I did not speak to my father for nearly three years and now I understand this to be an elongated meltdown. The variable (my father) that had been a constant in my life from when I was a baby, was now still going to be part of my life but in a very different way. This was a rejection of my new reality where this just did not compute.

One Twitterer also says:

Meltdowns are an involuntary neurological response to overload.

Overload means having more to process than one's brain has capacity for.

Processing includes ALL brain processing (e.g. information, emotions, sensory, social interaction).

Pass it on ❤️#autism #ActuallyAutistic
- autistictic - #EndAutmisiaNow #StopTheShock (@autistictic) February 9, 2021

Furthermore:

Meltdowns aren't always or only emotional.

Many things can contribute to overload that triggers meltdowns:

- intense emotions
- lack of sleep, food, and water
- illness, pain etc.
- sensory input
- cognitive processing

ALL processing overload can lead to a #meltdown.#autism
- autistictic - #EndAutmisiaNow #StopTheShock (@autistictic) May 14, 2020

As an adolescent teenager, I saw not talking to my father as an antidote to my pain but what I didn't know then (that I was autistic), was that the change in 'variable' upset my structure and pattern of existing that I had built around myself since birth. My parents' seperation impacted my school life and thus I did not get good GCSEs or even A-Levels. However, that 'failure' in school lead to the person I am now and I suppose that isn't such a bad thing. If we do not experience failure in our lives, we end up thinking we know everything and that 'certainty' sets a dangerous precedent. Whilst I was not considered academically talented even when I was at primary level, what I can say is that my parents' seperation and by proxy the annexing of the family structure as I knew it, went on to impact my mental health.

In a 2018 Double Down News broadcast Johann Hari states:

"The biggest problem with telling people the story I was told - 'your depression is in your head' - it tells you that the reason you're depressed is you're broken. Actually, you're very sane if you're depressed. It's no sign of good health to be well-adjusted to a sick society. Our pain makes sense. If you are depressed and anxious, you're not a machine with broken parts, you're a human being with unmet needs."

Many autistic people feel the pain of the world around them so deeply. At sixteen years old, I had a very different temperment to now: volatile, quick-tempered, emotionally unpredictable ... no clue where I was heading. My normal as I knew it had disintegrated and I did not feel like I belonged, nor did I feel there was meaning or purpose in my life. I could not see a future ... and my structures were taken away. Just as bees need a hive, people need a community. I had to create new structures and that was terrifying.

When I flunked out on my GCSEs and A-Levels, there was a familial disappointment. There was a pressure to get good grades; and knowing that was an unreachable tenet, created a need for restlessness and busyness all the time. Often this has lead to burnout (quite predictably). In her poem 'Explaining My Depression to My Mother: A Conversation' Sabrina Benaim writes:

"i think i learnt it when dad left;
how to turn the anger into lonely,
the lonely into busy.
when i tell you i've been super busy lately,
i mean i've been falling asleep watching sportscenter on the couch"
From Depression and Other Magic Tricks

Kimberlé Crenshaw's 'intersectionality' gives me a vessel into talking about parts of who I am, and critical race theory has scarcely begun to analyse disability; but the writing and theorising of other scholars (particularly intersectional feminists) gives safety, including activists in this area. With Crenshaw at the nucleus, Talia Lewis' definition of ableism brings me safety even if it is grim. Under a wider scope, bell hooks critiqued intersectional violence as 'imperialist white supremacist heteropatriarchy' where my experience of autism while Black is unfortunately aptly appropriate.
Depression and Other Autistic Magic Tricks
People say, "you have high-functioning autism." I despise that term 'high-functioning' because it erases the hoops I jump through simply to 'appear neurotypical'. For me to appear neurotypical, I have to guess the right things to do or say. Since March 2020 with the pandemic, I have found myself unmasking. Whilst prior, I acted in accordance with neurotypical standards, I must admit now - excuse my French - I do not give a fuck about making neurotypicals comfortable. In her stand-up show , Hannah Gadsby says that her autism feels like "being the only sober person in a room full of drunks" and I can tell you I have not related to a simile more in my life. But as a Black child masking to me appeared like pretending to have everything together because we know Black men get blasted when they are not perfect (both from white people and also other Black men ... but that's a whole rabbit hole I am not going down right now).

The numbers of (white) people in particular, talking about The Slap uncritically is of note. Furthermore, how Black men in the public eye with mental health issues get memed, when clearly they are experiencing mental ill-health. Recently, actor Will Smith comes to mind. However, Kanye West and Tyrese Gibson were also the subject of viral memes when at their most vulnerable. I love a good meme as much as the next person, but what does it say about society if this is how it treats Black people when we are down? It simply says that under white supremacy, Black people are not 'allowed' to be vulnerable. So, via that act dehumanising, whiteness claims its victims. Though considering our institutions, I suppose meme culture in this regard is symptomatic of the society that produced the white supremacy that pervades through our institutions. As Malcolm X said, "That's not a chip on my shoulder, that's your foot on my neck."

Photo Credit: Natalie Hua on Unsplash

Within Britain's Black communities, many people have tried to envelop me into racialised gender roles of how I should behave as a Black man. However, their conceptualisation of this and how they arrived at this conclusion is rooted in neurotypicalisms. The person I am now is not the person I was as a child, where then I was bullied and in fights. And in many cases you could see I embodied stereotypes associated with Black boys. Though with other boys, this language of violence is the only code they understood.

Now, I couldn't imagine hurting anybody. Even then, it did not feel good, but 'violent Tré' was simply another mask for someone who wanted to constructively feel his feeling. And it was when I turned to arts at fourteen, that the person many know now began to show. I respect many Black people's ability to codeswitch and that is a skill I do not have. My inability to codeswitch causes problems with particularly cishet Black men, where stereotypically 'Black ways' of address (i.e knuckle touches or handshake-hugs) do not come naturally to me. I do not understand slang, nor do I want to make small talk. That is not to say all Black British men talk slang (because I know many don't), but the one's that do seem to have problems with me. And if I am making small talk, this is for neurotypical comfort, and if I am at a party, I will befriend the dog! My family always knew I was sensitive, but that term 'sensitive' through society in general has been used as an insult. i.e "he's too sensitive." For all of society's critiques of toxic masculinity (rightly), there is little critique of how many boys learned these behaviours from women (i.e their moms).

I see this most accutely with white boys and their moms, where some moms couldn't possibly compute their son is a bully. It was most obvious to me growing up playing rugby and cricket, where these white moms would violently heckle their sons from the the side of the pitch. Some of these boys looked actively scared. Unconditional toughness; physical aggression; fear of emotions; stoicism; hyper-independence and more - hypermasculine men have a lot of explaining, but the roles of moms in this arena appears taboo, but needs to be part of the conversation. Just as there are Black and Brown people that have internalised whiteness ( Black/Brown Tories ahem), there are women that actively internalise misogyny and patriarchy. As philosopher Simone de Beauvoir ( 1947) wrote:

"The oppressor would not be so strong if [they] did not have accomplicies among the oppressed."

So, playing many sports fixtures between the ages of eight and fourteen, I saw the internal conflicts of these privileged white boys. Judith Butler's 1990 book Gender Trouble was a useful text for me to understand how gender is performed. My experiences with these white boys reminded me how we take on roles in society, and lots of the time these "roles" are projected on to us by external factors, including mass media and family influence. More recently, their interview with The Guardian headlined with ' We need to rethink the category of woman ' is worth a look. It also got me to see how we need to rethink the category of man. As from my earlier discussion about men and my autism, I seemingly do not make the cut. It's interesting my main influences growing up were Black Caribbean women. Aside from my father and my grandfathers, I was raised by women: my mother, godmom, grandmothers (and their friends), aunties, female cousins ... and now, most of my friends are women. Simply that's how it has worked out.

In Mike Mills' film , Julie (played by Elle Fanning) says "Don't you need a man to raise a man?" A quote that has stayed with me. My role models have never really been men and I have often felt marginalised by men. Today, lots of the people I am proud to call my friends who I have met through art and activism are women, of all colours. I have known what misogynoir was since I was six years old because I couldn't afford not to. But that does not mean I do not have unlearning to do like everybody else, it simply means I learned lots as I grew up. My autistic empathy is tied up in my essence and how I move through the world. As an autistic Black man, I find I have more in common with (autistic) women than I do with many of the neurotypical men that try to give me life advice! In spite of my experiences, I do find myself humanised more by many of the women I have engaged with, than many neurotypical men. And it is telling that men that have humanised me identify as neurodivergent and / or LGBT+.

Author and psychologist Guilaine Kinouani tweeted:

Remember to do all you can to humanise black boys, remember... the point I make about public affection & warmth. All I do is political, my friends. It can't be all we see is them being brutalised. Let us love them loudly. Let the world see them being adored, comforted, cuddled.
- Guilaine Kinouani (@KGuilaine) March 3, 2022

For Black boys / men that care, love, and feel "too much" - holding their emotions on their sleeve - in a world that expects you to be violent and stoic, loving loudly and publicly is a political act. I was a polite child, and this made other boys push, and even the kindest of people has limits. Many of us pour our hearts out and 'overshare' which makes neurotypicals uncomfortable. Doing this while Black within Black spaces, I was policed to no end. "Feelings are bad" is an apt translation. However, it wasn't all feelings - simply things like empathy and sadness - I cannot point to a memory where I was told it was okay to cry, but I can say I was told to stop crying on numerous occasions. I'm not sure I knew what depression or anxiety was growing up, but I know my brother does now (12 years my younger). The social paradigms are different, but I know growing up I was depressed and anxious, leading me to the work I do now.

As Twitterer Autistic Callum writes:

Ever notice how many autistic people are drawn to careers, hobbies and arenas in which they can give back? Idk if it's: the additional empathy we have because of our challenges, being more in touch with the world, different priorities and/or a strong moral code, but I love it.
- Callum Stephen (He/Him) (@AutisticCallum_) February 14, 2022

Autistic empathy has lots of overlap with highly sensitive personalities [HSPs] where we are told we can feel things "too much." Lots of highly sensitive people are also autistic and some would argue they are the same thing (but that's another discussion). Visiting my grandparents in Lichfield City, I learned how to emulate neurotypical exhibitions of emotion from my abundant consumption of Disney films. Disney soundtracks would go on to be one of my special interests for several years. I saw myself in these films, and pretending to be someone or something else was more comfortable than existing in reality.

The 2016 documentary film Life, Animated changed me, reminding me how Disney helped me communicate better with others. Though it's not like for like, I remember these films helping me better connect with my grandmother. Mimicking the accents of characters allowed me to mask to fit in at school and at home. I could fake small talk and hide my distress to complex sounds. Practicing facial expressions as I learned from cinema was a survival tactic I then applied to life. Fake interest, being overly polite, and be extra-emotive to mundane things made neurotypicals comfortable. I was comfortable reading in the library, alone, away from drama, but teachers always saw this as a problem. My obsession with Harry Potter was taken away from me (not that this is bad considering recent events with #RowlingGate) and I was told to 'socialise' as if socialising was a metric for success. Later in life, I forced myself to go to parties because I thought that's what everyone did. I hid my stims to fit in and would stop chewing pens / sucking my thumb for comfort (I didn't realise this was a sensory thing for a while, and that chew toys are common). Worst of all though, stemming my enthusiasm for my special interests. Everything I was, was conditioned out of me in order to survive a hostile society.
Codeswitching while Black
The earliest printed use of the word or phrase codeswitching is in Language of the Sierra Miwok ( Freeland, 1951). In the twenty-first century the term is often used by Black and Brown people in the Global North to describe how we must police our language for the comfort of white people. One of the most potent examples I recall is the film The Hate U Give (2018) based on the book of the same name by Angie Thomas (2017). In novel and adaptation, Starr and her family codeswitch - changing inflections, word usage, and looks - based on if they are engaging with their neighbours, white people, or the police. Starr, going to private school (as I did), thinks she is two people where at school she tries not to use African American Vernacular English to appear "not too ghetto" (whatever that means) to her white peers.

While codeswitching is most associated with racialised minorities, autistic people also codeswitch to cater to the delicate sensibilities of neurotypicals. Most commonly, "... [neurodivergent] people are called to task for behaviours that are hardwired into our brains, or behaviours that are extremely helpful for us, yet others perceive as "abnormal", "disruptive", or "unprofessional" ( Enright, 2021). For me, this includes losing out on work opportunities because my communication style is "too direct" and honest. To cater to neurotypical standards, I am compelled to make small talk even if that brings feelings of hurt.

My brain functions in a way that small talk brings me psychological pain. Like burning your hand on the oven. Blogger Synthia Stark ( 2021) writes "what is worrying about code-switching is the psychological stress and burden when you do exhibit conscious bouts of code-switching ..." where one study shows you might lose cognitive resources ( Hewlin, 2009). While I must adapt my existence to cater to white neurotypicals, I am required to codeswitch again (and I'm bad at it) to engage with neurotypical Black people. So, neurotypical while Black - brings more challenges altogether (where I find myself caught out).

Growing up I didn't have loads of friends and even now I don't, but some may consider me popular as the work I have done has seen me generate many contacts. With these different circles, be it: poetry/arts, academia, family, or others - I am required to be different versions of myself to different people. In a 2014 comedy sketch on they imitate former-POTUS Barack Obama's 2012 exchange with the USA Olympic basketball team. He changes how he greets people dependent on if they are racialised as white or racialised as Black. This take is often stated as codeswitching.

Photo Credit: Jon Tyson on Unsplash

Since the latter half of the twentieth century, some scholars have used the phrase 'codeswitching' to describe aspects of multiple languages ( Torres, 2007). In a UK context, the 1956 novel The Lonely Londoners written by Trinidadian author Sam Selvon comes to mind, as it is written in Trinidadian vernacular. British-Guyanese poet John Agard also uses this linguistic 'codeswitching' in his poetry, most pertinently 'Half-Caste'( Southbank Centre, 2012), 'Listen, Mr Oxford Don' ( Bloodaxe Books, 2009) and 'Checking Out Me History' ( BBC Teach, 2016). However, across transcultural social codes, I have felt pressured into codeswitching out of fear of violence (even if I know I do it badly). Yet, while I codeswitch when I inhabit white spaces, I do so again when speaking and engaging with Black/white neurotypicals.

In the normalisation of neurotypical and white ways of existing, this expectation leaves little room for being autistic while Black. So, many autistic Black people are left to navigate racist and ableist cultures of violence. Aspiring to whiteness and presenting to be neurotypical is in effect repressing ourselves twice over, in our Black and autistic identities. For those of us whose heritages derive from different areas of the Global South (in my case those Caribbean islands as former colonies), I have lived a life in proximity to a people who have aspired to Britishness through the white imaginings of Britain being respectable.

As Suhaiymah Manzoor-Khan writes:

"I put my pen down

I will not let this poem force me to write it

because it is not the poem I want to write

It is the poem I have been reduced to

Reduced to proving my life is human because it is relatable

valuable because it is recognisable

but good GCSEs, family and childhood memories are not the only things that count

as a life,

living is.

So this will not be a 'Muslims are like us' poem

I refuse to be respectable"
'This is Not a Humanising Poem', from poetry book Postcolonial Banter (2019)

Though I am not Muslim, I relate to her comments as I swear respectability politics will end Black and Brown communities! This is also pervasive through how autistic people are 'expected' to act and be in this world. Guilaine Kinouani further talks about this in Living while Black, and Frantz Fanon earlier discussed internalised whiteness in his 1952 book Black Skin White Masks. So, autistic masking while Black appears as being less direct and choosing my words for the comfort of (Black/white) neurotypicals. Being too direct can appear as rude or violent revisiting stereotypes of Black aggression. We know Black men lose their lives over less at the whims of white people, and in my line of work, where white women pervade through equality spaces - it would only take one Amy Cooper to get upset. One white damsel in distress to bat her lashes and shed crocodile tears for institutions to split our carcasses in her defense.

This internalisation of how white people see you, Karen D. Pyke ( 2010) further argues "has largely been ignored, reflecting a taboo on the subject." Yet, scholarship addressing this internalisation has long existed before the conceptualisation of the term itself. As historian WEB DuBois ( 1903) wrote 'double consciousness' as "this sense of always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity" ( p3). When I was a child, I wanted to be like my white friends. I had the same white envy and body dysmorphia (@treventour) so many of my Black friends and colleagues also experienced as children in the 'white supremacist education system' ( Gillborn, 2005). Concurrently, "pretending to be neurotypical is ... constantly suppressing much of our authentic selves in order to fit in and to make the neurotypical majority feel comfortable ... a form of societal ableism ... [and] internalized ableism" ( Enright, 2021).

Photo Credit: Suad Kamardeen On Unsplash

In the English private school system, I learned how to mimic the whiteness of my colleagues via their cultural practices in a time where I was being bullied because of my race/culture and also what I later know to be neurodivergence. At a period of my life where I was learning to find myself, I was learning to hate myself. As Elisabetta Crocetti ( 2017) writes, "The biological, cognitive, and social changes that occur in adolescence stimulate young people to think about themselves, reflect on the kind of people they want to become, and find their place in society." At fourteen years old I was also stopped and searched by a white police officer, leaving me with a severe distrust in the police. Much alike the overpolicing of Black communities in America ( Alexander, 2010) and Canada ( Maynard, 2018; McKay, 2021), the UK is also blighted by such terros in the legal system ( Macpherson, 1999; Lammy, 2017; Andrews, 2018: xviii).

In Black Looks, bell hooks discusses how she was punished as child for looking at adults, because 'looks' would be interpreted as "confrontational", as gestures of resistance, as challenges to authority"( p115). She goes on to talk about the politics of looking. For me watching police officers on the street, is a politicised spectator sport as both a Black person and autistic person where Black/autistic encounters with the police have frequently been hostile. And the Black children who watched white enslavers learned "through repeated acts of punishments that one's gaze can be dangerous" ( hooks, 1992: 115). When disciplining us many of our parents tell us to look at them in the eyes. I have always struggled with eye contact, either my gaze being too intense or struggling to maintain it. The tethering of discipline to looking makes "the child afraid to ... but fascinated by the gaze. There is power in looking" (). I wonder how the intergenerational trauma of white enslavers punishing enslaved Black people for looking has been passed down for generations through racialised dynamics, where culture and trauma over time in some cases have become so entangled it's hard to seperate them.
Unmasking Inna Lockdown
For me, my previous decisions to mask could be interpreted as a trauma response to a society that punishes autistic people for being autistic.

As Lauren Melissa Ellzey tweeted:

Masking exists because society is not comfortable with Autism. Masking and unmasking is not an autistic person's responsibility or a right of passage into self-acceptance.
- Lauren Melissa Ellzey (she/her) (@autienelle) December 21, 2021

Masking autism prevents some autistics from being discriminated against in public places. During the lockdowns I began to unmask but I also began to be more vocal with my experiences of both autism and dyspraxia, further to talking about racism following the Black Lives Matter protests. In talking about these things, people's neurotypicalsims and whiteness pervaded, and my "friendship" circle severely diminished.

Seemingly, many people were more comfortable with the version of Tré that masks - the person that forced eye contact, imitated gestures and had developed a series of responses to small talk-esque scenarios. The 2020 Black Lives Matter protests was a watershed moment for me in a time following a job role where I had experienced racism and institutional gaslighting. Now, I do not care what people think and I am glad to have people who accept me for who I am, not who I pretended to be. Not that I was any good at masking anyway ... the number of times I am 'spotted' by other autistic people in public is beyond recognition! Unmasking in lockdown saw improvements in my cognitive/emotional health. Since the Coronavirus pandemic, I have been in the best cognitive shape. The pandemic has exasperated inequalities across the board, but on a personal level it also pushed me into making some difficult life choices that I would not have done prior. Unmasking and being a truer version of myself among them.

I've found that unmasking my #autism has only intensified my anxiety, which I now realize unconsciously mask even more which triggers my depression/burn out. Unmasking is nuanced, complex, difficult af & life long. #ActuallyAutistic
- Asiatu Coach (@AsiatuCoach) February 15, 2022

As a Black man, I have grown up knowing people see us a certain way, and unmasking my autism has only amplified my anxiety here. Asiatu Coach tweeted how they "unconsciously mask [their anxiety] which triggers [their] depression/burn out. Unmasking is nuanced, complex, difficult AF & lifelong" (@AsiatuCoach). Though we have different experiences, I also still relate. In navigating the world as a Black man, this anxiety shows itself more when around police and public service providers. The Amy Cooper case in New York also reminded me why I am anxious around white women, and how the social power they hold over Black men (even in interracial relationships) terrifies me.

In Beyond the Pale, Vron Ware ( 1992) discusses how the history of white women is entwined in the history of racism. Ware argues white women are central to this, and that feminism specifically in numerous ways has developed under white supremacy. Despite being victims of patriarchy, white women are not beyond criticism, in fact they are a core element of white supremacy's success now and historically.

From Mayella Ewell in Harper Lee's To Kill a Mockingbird to UK white feminism's crocodile tears to the white women that call the police on Black people minding their business, white women as instruments in 'white terror' ( hooks, 1992) is pervasive. I have seen too many Black males (and Black people in general) as victims of white women's emotions leading to metaphorical and real public hangings.

Being out with my autism while Black means I have chosen happiness over safety even in this theatre of whiteness I know as the United Kingdom. British history is a carnival of mirrors where white women have been portrayed as obelisks of racial purity using their white status to provoke the anxiety of Black men. While I do have white women friends today, they are shocked by these realities when I tell them. Their existence is not divorced from collective histories embeded in white supremacy. Long known to bat their lashes at white men, these women then use the muscle of white men to devastate Black lives. My white women colleagues have consistently labelled themselves as separate from white men, using their experiences of misogyny as a shield, but we know white supremacy comes with Dior and Versace.

Black men's collective histories under white supremacy remind me how white women still bite us and smile red

As a Black man, my skin is attached to a historical leash where white women used their white husbands as tools to lynch Black men. We were lynched and castrated, hanged from trees ... had our testicles cut off at the whims of white womanhood. Now, cue white women praying to Jesus. We have been exoticised as well - dating while Black needs its own essay ... hmph. This space while Black and autistic I am sure needs its own space to breathe. Navigating autism while Black, the political "no" of my warcry will be seen as uncooperative, or even hostile. Openly stimming will be construed as Black masculinity out-of-controlness. You will be gaslit when you raise these issues. Ableism and anti-Blackness are intimately joined at the hip ( Lewis, 2021) where we know Black neurotypicals are already viewed as disposable under the vice of neoliberal capitalism. What hope is there for us when we are disabled as well as Black? We will never be 'just human' unless we play into the 'Black excellence' narrative.

As Guilaine Kinouani also writes:

"Black excellence is linked to the idea of transcendence ...[it] is of course exclusionary and arguably reproduces materialistic takes of what success looks like. It fundamentally centres whiteness as the kid to impress" (p162)
From: Living while Black (2021)

For white women who claim discrmination from misogynist white men but fail to see their role in racism, it could be as one scholar states how "whiteness [...] asserts the obvious but consistently [overlooks] the fact that whites are racially interested and motivated. [It] both names and critiques hegemonic beliefs and practices that designate white people as "normal" and racially "unmarked" ( Hartigan Jr, 2005: 1).

At the same time, my experience of Black people has been one where they are able to understand racism, but not ableism - in many cases reminding me that many Black people in my circles reproduce ideas of hyperproductivity as success playing into hypercapitalist ideas of living (thus ableism) showing they do not see the barriers that exist for many autistics in this cruel cruel world.
Conclusions
In closing, my experiences of autism while Black in the UK have been varied with violence coming from both white and Black people. It is a very lonely road without community.

In 2017, my best friend died to a terminal illness. Heather Luisa Ventour - my only auntie on my mom's side by blood - died of complications relating to an autoimmune disease called Scleroderma. However, she was much more than that, including the sister I never had. Growing up, I used to spend time with her in her Colindale flat in North London. I didn't really talk to anyone else about my feelings. She was the only person that understood how to talk to me, and understood my depression has largely come from not being able to normalise suffering in a sick society. For someone who is Black and autistic, under white neurotypical oppression, "feeling my feelings" is radical and juxtaposed to the stereotypes that exist.

When I was a child, I would smile and laugh, in the moment, but I have never been able to sustain joy, even in activities I like. Being depressed from a young age has impacted me a great deal because I never really had a childhood, simply I was always trying to find ways to be happy. Auntie Luisa died in January 2017 and due to my delayed processing, it is only now over five years later I am feeling things. I recall the day it happened like it was yesterday: my maternal grandmother's paralytic screams, my grandfather's silence, my mother's voice changed. I can still hear that something in her voice. For many, when their best friend in the world dies they might withdraw. However, I just became work-busy off the back of the busy anxiety I have had since childhood where I was called lazy for being less academically able.

A whole childhood of not knowing you are fundamentally wired differently to most people has consequences. I was called rude, difficult, lazy, uptight, fussy and snobby by multitudes of people, when I was autistic and uncontroversially so. All these things while Black have racialised connotations. The September following Auntie Luisa's death I watched a film called Goodbye Christopher Robin about author A.A Milne's relationship with his son Christopher Robin and the origins of Winnie the Pooh. Looking back on my life now, it is upsetting to recall how much I saw my family struggle in trying to understand my ways of being in the world. I have wasted so many years of my life not understanding who I am and this certainly implicates my neurodivergence within the complex terrain of mental ill-heath.

Check this event I was in around Black/Autism

My family thought they knew best, and they did most of the time. Yet those times my parents took away my books when I was "naughty", they removed my safety measures and comfort bubbles. But they weren't to know. As per my comment about Disney films further up, I always found make-believe safer than the physical world. My books were like Winnie the Pooh and his 100-Acre Wood in a world that had normalised suffering. However, I do not hold hate in my heart for that. They weren't to know. Now, they know better so they do better. Sending me to a day school in the country might have been one of the best decisions they made for me. Compounded by the long walks with my godmother, and the family camping trips, those school fields gave me space to be.

Safety in the land of make-believe reminds me that when I had accomodations (though I didn't know that then), I was happier. I never recieved a formal diagnosis, but I really question if I need one? The fact I am constantly "spotted" by autistics in public is diagnosis enough! I didn't fit anywhere even within my family or school, other than in the fields. Those memories of camping trips, the long walks, and pastoral country greens, I want to put them in a box.

Being bullied on the grounds of race / culture, and introversion / being sensitive (what I now know to be autism), made my life miserable. These days of talking about autism with other autistic peope are the best days I have ever known (despite being depressed) after the worst days I have ever known. As an educator, this is a constant reminder how autistic people (much alike other historically excluded groups) are forced to make their own spaces when institutions refuse to make way. These overt microaggressions via ableist barriers are a slow death, and suicide is a bigger killer for us in comparison to the neurotypical population.

Today, myself and many other autistic people are paying the price for society's arrogance. We should not have to mask or codeswitch, and the fact we are forced to is violence in of itself. I couldn't have wished for more loving parents or family. They are not perfect but nobody is, not even us autistic people. Not knowing I was autistic resulted in a three-year meltdown when I decided to cut my father off after my parents seperated. I wasted so much time. My childhood was wonderful, it was growing up that was hard.

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LONG-READ - Autistic While Black in the UK: Masking, Codeswitching, and Other (Non)fictions

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Estimated Reading Time: 90-150mins This essay was not written to be read in one sitting (unless you feel up to it), but to be read at one's leisure. Read it like a book (unless you're a speed-reader, then by all means).

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'The Transgender Studies Reader' | eds. Susan Stryker and Stephen Whittle (2006)

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'The Transgender Studies Reader' | eds. Susan Stryker and Stephen Whittle (2006)

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Susan Stryker, Stephen Whittle (eds.)

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Transgender studies is the latest area of academic inquiry to grow out of the exciting nexus of queer theory, feminist studies, and the history of sexuality. Because transpeople challenge our most fundamental assumptions about the relationship between bodies, desire, and identity, the field is both fascinating and contentious. The Transgender Studies Reader puts between two covers fifty influential texts with new introductions by the editors that, taken together, document the evolution of transgender studies in the English-speaking world. By bringing together the voices and experience of transgender individuals, doctors, psychologists and academically-based theorists, this volume will be a foundational text for the transgender community, transgender studies, and related queer theory.

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Susan Stryker, Stephen Whittle (eds.) How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files? Transgender studies is the latest area of academic inquiry to grow out of the exciting nexus of queer theory, feminist studies, and the history of sexuality.

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Black History Month UON - with Jerusha et al (2019)

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Black History Month UON - with Jerusha et al (2019)

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hazel Mehmet  Women to Women, Cant Get Outta My Head  29.7.21  @zelshan

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'The History of Pride Part 1: The Events That Made An Impact' | JCFS Chicago

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'The History of Pride Part 1: The Events That Made An Impact' | JCFS Chicago

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The month of June is recognized around the globe as a time to celebrate LGBTQ+ individuals. Every year, there are rainbow-filled parades, festivals, and fundraisers all over the world not only to celebrate the progress that has been made, but also to raise awareness of the change still necessary to achieve true equality. However, the LGBTQ+ community is as wide and varied as the ever-growing acronym. Learning about the history of the struggles and milestones of the different parts of the queer community helps us all understand the fight for equality and sheds light on the leadership of the transwomen of color. Although it might not have made it into your US history textbooks, there is a lot of rich LGBTQ+ history that weaves a narrative that everyone who rides a float or cheers at a parade should know.

It was not easy being LGBTQ+ in the 1960s and preceding decades. Coming out as gay, lesbian, bisexual, or transgender often led to people being kicked out of their homes, ostracized by their family and friends, and losing their jobs. In New York City, it was illegal for people to solicit others of the same sex or engage in gay behavior, including holding hands, kissing, or dancing with someone of the same sex. Additionally, cross-dressing was illegal, meaning that you could be arrested for dressing in clothes for people of the opposite sex. Because their public behavior was extremely policed, many people in the LGBTQ+ community considered gay bars and clubs to be the "safest" places where they could be themselves. However, the police frequently raided these establishments and arrested anyone engaging in those illegal behaviors. In the late-1960s, LGBTQ+ people, especially transgender activists of color, fought back against the discrimination they were facing. This started the biggest LGBTQ+ movement in history. Here are some prominent events that started the movement towards LGBTQ+ equality:

The Stonewall Inn, a gay club in New York City, was known to welcome all LGBTQ+ people, including drag queens and runaway and homeless LGBTQ+ youth. In the early morning of June 28, 1969, the police raided the Stonewall Inn and arrested 13 people. Those arrested included employees of the club as well as people who were cross-dressing. While all of this was happening, the patrons who were kicked out of the bar gathered outside of the bar to protest the arrests of people in the LGBTQ+ community. When an officer used his baton to hit in the head, the rioting began. Within minutes, hundreds of people gathered outside of the bar, throwing bricks, bottles, and rocks at the club and police officers, and set the Stonewall Inn on fire. Rioting and protests continued over the next six days. These events, soon to be known as the Stonewall Riots, gave a voice to LGBTQ+ people and began a movement that many people consider to be the catalyst for LGBTQ+ liberation. In late-June of 1970, cities around the country held the first to commemorate the impact that the Stonewall Riots had on the nation. Because the Stonewall Riots began in June, June has been declared Pride Month and is celebrated around the world.

In August of 1966, three years before the , a groundbreaking riot in the name of trans rights broke out in Gene Compton's Cafeteria. Compton's was a 24-hour cafeteria in San Francisco that was frequented by trans women, drag queens, and gay hustlers. The employees of Compton's regularly called the police at night, wanting to clear the place out of LGBTQ+ people. When the police raided Compton's, they harassed and arrested trans women and drag queens for "female impersonation." One early morning in August of 1966 (the exact date is unknown), when a police officer grabbed a drag queen in Compton's, she threw a cup of coffee in his face. In that moment, the other drag queens and trans women present started rioting. They flipped tables, threw cutlery and sugar shakers, and hit police officers with their purses. People outside of Compton's fought back as police tried arresting them, destroyed a cop car, and set a newsstand on fire. This event became known as the Compton's Cafeteria Riot and was "the first known instance of collective militant queer resistance to police harassment in United States history," according to Susan Stryker, historian and director of the documentary . The Compton's Cafeteria Riot represents the first movement for transgender rights in San Francisco, and shone light on the discrimination that trans women and drag queens regularly faced.

Remembering the truths of the Stonewall Uprising and the Compton's Cafeteria Riots will help that fight. Both of these events were riots led by trans women of color, two essential facts about these events that are often forgotten. The Stonewall Uprising was not a peaceful protest, it was angry, violent riots to protest the police harassment that the LGBTQ+ community was facing. The 2015 film misrepresents history by whitewashing the riots. The film features white gay men as the leaders of the riots, when it was actually trans women of color. It is essential that we remember the truths of these events because trans women of color deserve credit for the strides the US has made towards equality. They have faced a disproportionate amount of violence and have been ostracized from the LGBTQ+ community, so we cannot perpetuate their erasure from history. In Part 2 of this blog, you will learn about the true leaders of the LGBTQ+ fight for equality.

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The History of Pride Part 1: Events That Made An Impact

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The month of June is recognized around the globe as a time to celebrate LGBTQ+ individuals. Every year, there are rainbow-filled parades, festivals, and fundraisers all over the world not only to celebrate the progress that has been made, but also to raise awareness of the change still necessary to achieve true equality.

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Black Trans Histories: Mary Jones (1836)

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Black Trans Histories: Mary Jones (1836)

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Illustration of Mary Jones (1838)

Content Warning: This item contains racist and transphobic imagery. Text at the bottom reads: "The Man-Monster, Peter Sewally, alias Mary Jones, &c&c Sentenced 18th June 1836 to 5 years imprisonment at hard labor at Sing Sing, for Grand Larceny Published by H.R. Robinson, 48 [indistinguishable text] St. NY"

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Content Warning: This item contains racist and transphobic imagery. Text at the bottom reads: "The Man-Monster, Peter Sewally, alias Mary Jones, &c&c Sentenced 18th June 1836 to 5 years imprisonment at hard labor at Sing Sing, for Grand Larceny Published by H.R. Robinson, 48 [indistinguishable text] St. NY"

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David Gray-Hammond interviews Dr. Nick Walker on her new book, Neuroqueer Heresies. "My hope is that the book will inspire readers to explore of the infinite realms of creative potential that lie beyond the walls of normativity."

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Found another interesting story from our African-American trans past in the fascinating EBONY archives.

Courtesy of a November 1954 issue of EBONY and the books Black Love, Black Resistance and Dr Susan Stryker's The Transgender Studies Reader, I began to read the story about transman Jim McHarris.

It starts in his birthplace of Meridian, MS in 1924. He was born as Annie Lee Grant and his parents died early during his childhood.

McHarris was raised by two sets of foster parents and exhibited a distaste for all things feminine except dating the ladies. The young Jim McHarris would often slip away to Jackson to hang out. Longtime friend Bishop Smiley Jones noted that young McHarris was not only attracted to women, but preferred mens clothing and living as a man as well.

He transitioned in his early teens, ditched the female clothing and began in 1939 to move frequently to different cities around the country. McHarris lived in Memphis, Chicago and other midwestern cities living his transmasculine life. In that 15 year period as a restless traveler the 5' 5" McHarris worked as a short order cook, cab driver, gas station attendant, auto mechanic, shipyard worker, and preacher.while continuing with his handsome baby face and husky 175 pound frame to draw attention from and enjoy the company of the ladies he was attracted to.

He moved to Kosciusko, MS in November 1953 and ran into his old friend Bishop Smiley Jones, who was now living there and was the pastor of the True Tabernacle Church of the First Born. (If that town name sounds familiar, it is the hometown of talk show queen Oprah Winfrey who ironically was born there in January, 1954, but back to the story)

McHarris asked his old friend to keep his gender secret as he set out to build his life in Kosciusko. He worked at a gas station for almost three months, was living at a local boarding house, was working as a short order cook and was engaged to be married to a young high school girl. . He was also scheduled to be elevated to deacon at the True Tabernacle church

But the life he was carefully building in that town of 10,000 people at the time unraveled in 1954 when he was pulled over by Kosciusko.police on a traffic stop. Officers pulled him over for McHarris' car having improper lighting and noted he had a pint of whiskey in the car. He was arrested and when the officers prepared to do a pat down search on him Jim revealed his birth gender..

The gender revelation caused drama in the town and subjected Bishop Jones to some criticism from local residents. The people most upset were the cis women that Jim dated as well as the woman he dated when he was living in Memphis who admitted in the EBONY article she was receiving money from him.

There was even more drama when Jim in order to 'prove' he was born female, retreated to a closet, stripped off his male clothes and revealed breasts and female genitalia in front of the judge and the arresting officers.

He was quickly fined by Judge (and mayor of Kosciusko) T.V. Rone and given the option of paying a $100 fine or doing 30 days in jail at the prison farm. While Jim was serving his sentence he was dressed in men's clothes, and worked in the prison kitchen, but housed with a female prisoner.

When he served his time, he stepped out to a Kosciusko that gave him a cool reception and people he once called friends shunning him.. McHarris decided it was time to move once again. As he gathered his belongings and prepared to move to Jackson, he said in the article "I ain't done nothing wrong and I ain't breaking no laws"

He also made the decision to live his life permanently as a man. But one thing Jim McHarris didn't do was register as all US men had to do at that time for the draft.

When EBONY asked him why, he quipped, "Man, I ain't crazy." But in every other respect, Jim McHarris was happy to be treated as one of the boys and made certain he lived his life that way to the best of his ability.

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Found another interesting story from our African-American trans past in the fascinating EBONY archives. Courtesy of a November 1954 issue of EBONY and the books Black Love, Black Resistance and Dr Susan Stryker's The Transgender Studies Reader, I began to read the story about transman Jim McHarris.

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The History of Pride Part 2: Don't Forget the Leaders of the Movement | JCFS Chicago

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The History of Pride Part 2: Don't Forget the Leaders of the Movement | JCFS Chicago

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While the events that sparked the fight for LGBTQ+ liberation as we know it today get some attention, we often forget that the movement was led by trans women of color and Black lesbians. The following four women of color were key leaders in advocating for LGBTQ+ rights. These women cared for their community and fought for all LGBTQ+ people to have the freedom to live as they are.  Because of transphobia and anti-Blackness, these women often faced even more discrimination as they fought. As Pride month comes to an end, let us not forget that the struggle continues.  These women are heroes.  Their bravery and absolute refusal to accept anything less than liberation sparked a movement that needs to remember who led the charge. All Black lives matter.

Marsha P. Johnson:
Marsha “Pay It No Mind” Johnson was a Black trans woman who helped lead the LGBTQ+ movement in New York City for nearly 25 years. She was a drag performer and sex worker who poured all of her energy into advocating for trans and homeless people/youth, sex workers, people living with HIV/AIDS, and incarcerated people. At 23 years old, Johnson was also one of the leaders of the Stonewall Riots. In 1970, one year after the Stonewall Riots, Marsha P. Johnson co-founded STAR (Street Transvestite Action Revolutionaries) with trans activist Sylvia Rivera. STAR was a shelter for homeless transgender youth that Johnson and Rivera funded by working as sex workers at night. Johnson and Rivera were often homeless themselves, so they wanted to create a safe place for trans youth to sleep at night. STAR was revolutionary on a number of levels; STAR was the first LGBTQ+ youth shelter in North America and it was the first organization in the US led by trans women of color. Unfortunately, Johnson’s life was cut short in 1992 when her body was found in the Hudson River. Her death was ruled a suicide, but the circumstances surrounding her death were not investigated, leading many activists to believe that she was murdered. In 2019, it was announced that a monument honoring Johnson and Rivera is going to be built in New York City, just blocks away from the Stonewall Inn. This monument will be the first permanent, public piece of artwork in the world recognizing transgender women.

Sylvia Rivera:
Sylvia Rivera was a Latina trans woman who was a lifelong trans rights activist in New York City. Rivera was raised by her grandmother, who beat her for her feminine expression. By age 11, she ran away from home and became a sex worker near Times Square. She was taken in by a group of drag queens, and began identifying as a drag queen, herself. Rivera was 17 years old when she helped lead the Stonewall Riots; she claims to have thrown the second Molotov cocktail in protest of the police raiding the Stonewall Inn. A few weeks later, Rivera co-founded the Gay Liberation Front, a collection of gay liberation groups that fought against homophobia, capitalism, militarism, racism, and sexism. One year later in 1970, she co-founded STAR, a shelter for homeless transgender youth, with activist Marsha P. Johnson. Sylvia Rivera had a problem with the fact that the gay liberation movement was catered towards liberating gay and lesbian, white, middle-class people, so she advocated for the movement to be more inclusive of marginalized groups within the LGBTQ+ community (including people of color, transgender people, poor or homeless people, and incarcerated people). At a gay pride rally in 1973, she forced her way onto the stage and expressed her passion for including trans and other marginalized people in the gay rights movement. This became known as her “Y’all Better Quiet Down” speech, and despite the importance of her message, she was booed by the crowd while she spoke. After working so hard for the LGBTQ+ movement and being repeatedly betrayed, she stepped away from activism for 20 years. In 2002, Sylvia Rivera died from liver cancer at 51 years old. A monument will be built in New York City honoring the important work that she and Marsha P. Johnson did for the trans community. Sylvia Rivera’s legacy also lives on through continued efforts for intersectional inclusion within the LGBTQ+ community.

Miss Major Griffin-Gracy:
Miss Major Griffin-Gracy is a Black trans woman who also helped lead and shape the trans rights movement in the US. Miss Major grew up on the South Side of Chicago in the 1940s and 50s, but moved to New York City in the early 1960s after facing discrimination and threats of violence for her trans identity. Miss Major was homeless for several periods of time and used sex work and theft in order to make money. Like Marsha P. Johnson and Sylvia Rivera, Miss Major frequented the Stonewall Inn and took part in the Stonewall Riots. On the first night of rioting, a police officer broke her jaw and knocked her unconscious before taking her into custody. After being incarcerated for five years, in the late 1970s, Miss Major moved to California to continue her work as an activist. She worked for a nonprofit in the 1980s and 90s addressing the AIDS epidemic, and also advocated for prison abolition. In 2005, she began working for the Transgender, Gender Variant and Intersex Justice Project (TGIJP), becoming the Executive Director. At TGIJP, she advocated for incarcerated transgender women of color who have suffered from police brutality, poverty, racism, and gender discrimination. In 2015, Miss Major moved to Little Rock, Arkansas, where she continues to advocate for the transgender community. In Little Rock, she founded the House of GG (the Griffin-Gracy Educational Retreat & Historical Center), a retreat house for the transgender community with programming on survival skills, healing, advocacy, community organizing, and more. To learn more about Miss Major and the important work that she’s done for the trans rights movement, make sure to watch the documentary Major!

Stormé DeLarverie:
Stormé DeLarverie was a butch lesbian and activist born in Louisiana in 1920. She had a Black mother and a white father; her mother was her father’s servant in her home. Growing up biracial in the South was very challenging, so DeLarverie moved to Chicago at 18 and came out as lesbian. She co-founded the Jewel Box Revue, North America’s first racially integrated drag touring company, where she worked for 14 years. DeLarverie sang in the shows as the only drag king, always wearing a white tuxedo. Stormé DeLarverie was at the Stonewall Inn the night that the riots began, and is said to have started the uprising. When the police were raiding the Stonewall Inn, an officer shoved DeLarverie. She punched him in the face, which resulted in four officers attacking and handcuffing her. When one of the officers hit her in the head with his baton, the rioting began. Because of DeLarverie’s instrumental role in igniting the Stonewall Riots, she has been called the Rosa Parks of the gay community. Her activism continued for the next 30+ years working as a bouncer at New York City lesbian bars and volunteering as a street patrol guardian of lesbians. She was legally armed and protected lesbians and lesbian spaces at all costs, continuing this work into her 80s. In 2014, DeLarverie passed away at 93 years old. Stormé DeLarverie is one of the 50 LGBTQ+ leaders recognized on the National LGBTQ Wall of Honor at the site of the Stonewall Inn.

Last month, the Supreme Court ruled that LGBTQ+ people are protected against job discrimination based on their sexual orientation or transgender status. We have a long way to go before we achieve true equality for LGBTQ+ people, but this is a huge victory. We have these leaders listed above (along with many more!) to thank for wins like these. Trans women of color were the backbone of the LGBTQ+ movement, and without their activism, places like the Brave Space Alliance, the first Black- and trans- led LGBTQ+ Center in Chicago, might not exist. So, next time that you celebrate Pride Month by going to a Pride Parade with your friends or wearing a rainbow t-shirt, remember the historical context behind the movement. Don’t forget that the festive parades that you attend now started as angry protests. Celebrate how far we’ve come, but don’t forget the sacrifices that our LGBTQ+ ancestors have made for us to be here.

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The History of Pride Part 2: Don't Forget the Leaders of the Movement

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While the events that sparked the fight for LGBTQ+ liberation as we know it today get some attention, we often forget that the movement was led by trans women of color and Black lesbians. The following four women of color were key leaders in advocating for LGBTQ+ rights.

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Can You Poet: Race + Poverty | Northamptonshire Rights + Equality Council and Northampton Hope Centre (2020)

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Can You Poet: Race + Poverty | Northamptonshire Rights + Equality Council and Northampton Hope Centre (2020)

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Can You Poet - NN Austere: On Race and Poverty (28th November 2020)

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'“Hell Hath No Fury like a Drag Queen Scorned”: Sylvia Rivera’s Activism, Resistance, and Resilience' | Out History

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'“Hell Hath No Fury like a Drag Queen Scorned”: Sylvia Rivera’s Activism, Resistance, and Resilience' | Out History

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Sylvia Rivera | National Women's History Museum

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Sylvia Rivera | National Women's History Museum

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A veteran of the 1969 Stonewall Inn uprising, Sylvia Rivera was a tireless advocate for those silenced and disregarded by larger movements. Throughout her life, she fought against the exclusion of transgender people, especially transgender people of color, from the larger movement for gay rights.

Rivera was born in New York City in 1951 to a father from Puerto Rico and a mother from Venezuela. She was assigned male at birth. Rivera had an incredibly difficult childhood. Her father was absent and her mother died by suicide when Rivera was 3 years old. Raised by her grandmother, Rivera began experimenting with clothing and makeup at a young age. She was beaten for doing so and, after being attacked on a school playground in sixth grade by another student, suspended from school for a week. Rivera ran away from home at age 11 and became a victim of sexual exploitation around 42nd Street.

In 1963, Rivera met Marsha P. Johnson and it changed her life. Johnson, an African American self-identified drag queen and activist, was also battling exclusion in a movement for gay rights that did not embrace her gender expression. Rivera said of Johnson that "she was like a mother to me." The two were actively involved in the Stonewall Inn uprising on June 28, 1969 when patrons of the Stonewall Inn-a gay bar in Greenwich Village in lower Manhattan-rebuffed a police raid and set a new tone for the gay rights movement. Rivera said in an interview in 2001 that while she did not throw the first Molotov cocktail at the police (a long-enduring myth), she did throw the second. For six nights, the 17-year-old Rivera refused to go home or to sleep, saying "I'm not missing a minute of this-it's the revolution!"

Rivera resisted arrest and subsequently led a series of protests against the raid. Yet this was not the first time Rivera was directly involved in activism. She said in a 1989 interview that, "Before gay rights, before the Stonewall, I was involved in the Black Liberation movement, the peace movement...I felt I had the time and I knew that I had to do something. My revolutionary blood was going back then. I was involved with that."

The Stonewall Inn uprising was also a turning point in the visibility of the gay rights movement. The first pride parades started in 1970, but Rivera and other transgender people were discriminated against and discouraged from participating. In 1973, Rivera participated in the Gay Pride Parade but was not allowed to speak, despite the amount of work and advocacy she had done. She grabbed the microphone anyway, telling the spectators and other marchers, "If it wasn't for the drag queen, there would be no gay liberation movement. We're the front-liners." She was booed off the stage.

Throughout the 1970s, she frequently tangled with gay rights leaders who were hesitant to include transgender people in their advocacy work. The Gay Activist Alliance (GAA), which formed in response to Stonewall, frequently rejected the role transgender people-the majority of whom were people of color-had played in the uprising. Rivera also fought against the exclusion of transgender people from the Sexual Orientation Non-Discrimination Act in New York. The final bill passed in 2002 and prevents discrimination "on the basis of actual or perceived sexual orientation in employment, housing, public accommodations, education, credit, and the exercise of civil rights."

Along with Marsha P. Johnson, Rivera started the Street Transvestite Action Revolutionaries (STAR) around 1971. The group became a space to organize and discuss issues facing the transgender community in New York City and they also had a building, STAR House, that provided lodgings for those who needed it. Rivera explained in 1998 that she and Johnson "decided it was time to help each other and help our other kids. We fed people and clothed people. We kept the building going. We went out and hustled the streets. We paid the rent." Although only 19, Rivera became a mother to many of the residents of STAR House. While short-lived, STAR House was an important space for those who needed it.

The troubles she experienced as a child followed her into adulthood. Rivera frequently experienced homelessness and had problems with substance abuse. At one point, Rivera attempted suicide. Her friend Johnson brought her to the hospital and helped her get healthy again. After this experience, Rivera left New York City and activism behind for a bit. She returned to the city in 1992 after the death of Johnson.

Once back in the city, Rivera got involved again with the fight for the inclusion and recognition of transgender individuals. She started Transy House, modeled off STAR House, in 1997 in Park Slope, Brooklyn. She also reconciled with the gay rights movement that was now expanding to embrace the LGBTQ+ community. She was given a place of honor in the 25th Anniversary Stonewall Inn march in 1994. Rivera said in a 1995 interview with The New York Times of participating in this parade, "the movement had put me on the shelf, but they took me down and dusted me off...Still, it was beautiful. I walked down 58th Street and the young ones were calling from the sidewalk, 'Sylvia, Sylvia, thank you, we know what you did.'" In 2001, she was marching in New York City Pride Parades and living in Transy House.

Silvia Rivera died of liver cancer in St. Vincent's Manhattan Hospital in 2002 at the age of 50. Her partner, Julia Murray, was with her at the time of her death.

The Sylvia Rivera Law Project continues her legacy, working to guarantee "all people are free to self-determine their gender identity and expression, regardless of income or race, and without facing harassment, discrimination, or violence." The intersection of Christopher and Hudson streets in Greenwich Village, two blocks from The Stonewall Inn, was renamed "Sylvia Rivera Way." In 2015, a portrait of Rivera was added to the National Portrait Gallery in Washington, D.C., making her the first transgender activist to be included in the gallery. In 2021, New York City will unveil a monument to Rivera and Johnson. It will be the city's-and according to New York City, the world's-first monument dedicated to transgender individuals.

Published March 2021.

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A veteran of the 1969 Stonewall Inn uprising, Sylvia Rivera was a tireless advocate for those silenced and disregarded by larger movements.

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''Queer-pas-gay' identity meaning explored as bell hooks dies aged 69' | Amber Peake (2022)

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''Queer-pas-gay' identity meaning explored as bell hooks dies aged 69' | Amber Peake (2022)

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Amber Peake December 16, 2021

It has been announced celebrated feminist author bell hooks has sadly passed away aged 69. News of her passing was confirmed in a statement by her family on Wednesday, 15 December.
As many remember the late author and activist's life and work, some have wondered what bell hooks meant when she identified herself as " queer-pas-gay ".

Beanie Mania | Official Trailer | HBO Max

Beanie Mania | Official Trailer | HBO Max

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Author bell hooks identified as 'queer-pas-gay', but what does it mean?

Those familiar with French will recognise that pas translates to 'not' in English, meaning "queer-pas-gay" would translate as "queer, not gay". That could therefore suggest hooks identified more with being queer than gay.

Hooks explained more in a 2014 discussion: "I came up with this (queer-pas-gay) with one of my colleagues where we were saying that all of our lives we've experienced ourselves as queer."

More recently, queer has been reclaimed by those in the LQBTQ+ community as an umbrella term for non-conforming sexualities and identities.

While it also represents its own sense of community, as per Cosmopolitan, the openness of the term allows individuals to interpret it how they wish.

Photo by Anthony Barboza/Getty Images

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How did bell hooks define queer?

Author bell hooks previously opened up on what being queer meant to her in a conversation with The New School in 2014 entitled Are You Still A Slave? Liberating The Black Female Body.

In the discussion, she explained that, to her, being queer wasn't about sexual partners but a reflection of finding a community you fit in with.

She explained: "As the essence of queer, I think of Tim Dean's work on being queer and queer not as being about who you're having sex with - that can be a dimension of it - but queer as being about the self that is at odds with everything around it and it has to invent and create and find a place to speak and to thrive and to live."

Photo by Karjean Levine/Getty Images

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Did she ever marry?

Esteemed author bell hooks never married, although she did have relationships throughout her life.

In her book All About Love: New Visions, which was published in 2000, she mentions a partner as she discusses their separation after 15 years together.

In more recent years, hooks revealed she was single as she opened up on her love life during an interview with Shondaland in 2017.

She told the publication: "I don't have a partner. I've been celibate for 17 years. I would love to have a partner, but I don't think my life is less meaningful."

Why does bell hooks spell her name in lower case?

The Washington Post reports that although the author was born Gloria Jean Watkins, she wanted a way to honour her maternal great-grandmother. She wrote dozens of books using her great-grandmother's name but didn't capitalise it as she hoped to "keep the public's focus on her work".

Have something to tell us about this article?

Amber is an entertainment journalist with a love for anything showbiz, celeb or reality TV. After graduating with a degree in Journalism at Brunel University she became a Showbiz Reporter at Express.co.uk. Having written for both HITC and The Focus, Amber is now a staff writer for The Focus covering the latest celeb and entertainment trends.

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'Queer-pas-gay' identity meaning explored as bell hooks dies aged 69

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Amber Peake December 16, 2021 It has been announced celebrated feminist author bell hooks has sadly passed away aged 69. News of her passing was confirmed in a statement by her family on Wednesday, 15 December. As many remember the late author and activist's life and work, some have wondered what bell hooks meant when she identified herself as " queer-pas-gay ".

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'Remembering Pearl Alcock, the Black Bisexual Shebeen Queen of Brixton' | Oluwatayo Adewole, Gal-Dem (2021)

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'Remembering Pearl Alcock, the Black Bisexual Shebeen Queen of Brixton' | Oluwatayo Adewole, Gal-Dem (2021)

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Tasnim Hassan - PhD Student in Sociology at Durham (researching race/disability)

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Tasnim Hassan - PhD Student in Sociology at Durham (researching race/disability)

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'Institutionalised: The Rise of Islamophobia in Higher Education | Sofia Akel, London Metropolitan University (2021)

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'Institutionalised: The Rise of Islamophobia in Higher Education | Sofia Akel, London Metropolitan University (2021)

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'Somali Students' School Experiences: Masculinity, Race and Identity' | Muna Abdi - Published in September 2022

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'Somali Students' School Experiences: Masculinity, Race and Identity' | Muna Abdi - Published in September 2022

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https://twitter.com/Muna_Abdi_Phd/status/1307585051052384260

https://twitter.com/Muna_Abdi_Phd/status/843943045355786240

https://twitter.com/Muna_Abdi_Phd/status/1281872974728093697

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'Storme DeLarverie, Early Leader in the Gay Rights Movement, Dies at 93' | NY Times (2014)

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'Storme DeLarverie, Early Leader in the Gay Rights Movement, Dies at 93' | NY Times (2014)

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Storme DeLarverie, Early Leader in the Gay Rights Movement, Dies at 93 (Published 2014)

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For decades, Ms. DeLarverie roamed Greenwich Village and areas nearby, looking for any form of intolerance as a self-appointed guardian of lesbians.

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'Roe v. Wade: Trumpism on Biden's Watch' | Tré Ventour-Griffiths (2022)

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'Roe v. Wade: Trumpism on Biden's Watch' | Tré Ventour-Griffiths (2022)

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Source: Abi Adamson (LinkedIn)

What can I, a cisgender man, say about abortion? I don't really have an answer to that. But I do think it is vital that cis men do pick up some of the emotional labour. Recently, I have been talking to myself about Roe and hopefully this blog at the very least provokes questions. Increasingly, I have been made aware of the silence of cisgender men on while people from marginalised genders continue to pick up the emotional labour. Here, I aim to create what the late US senator John Lewis referred to as "good trouble ... necessary trouble" to poke holes in the status quo.

Also, what could mean for us in Britain? The overturning of Roe situates the continued upholding of white supremacy through racial and gendered violence. First of all, in America there sits a racist enterprise that did not start with Trump (as convenient that would be to claim) but is centuries in the making. In his 1987 book The Birth Dearth, presidential advisor and author Ben Wattenberg wrote:

"The major problem confronting the United States today is there aren't enough white babies being born. If we don't do something about this and do it now, white people will be in the numerical minority and we will no longer be a white man's land."

At the time he wrote this, he was criticised as a white supremacist, as in the 1980s, the majority of immigrants moving into the United States were Black and Brown. In the book, he also claims 60% of the fetuses being aborted where white and if they could be kept alive, it would solve what he called "the birth dearth." And what he was talking about is exactly as it sounds ... eugenics.

In their 2021 essay 'The Birth Dearth: The Sad but True Reason Why What's Happening in Texas Right Now Shouldn't Surprise You', Ajah Hales writes

"Wattenberg peddled soft eugenics dressed up as concern for the economy and democracy across the globe. Becoming the world's most powerful nation was, to Wattenberg, due to the efforts, values and contributions of white men, particularly Western Europeans.

Now the battle for control of white women's uteri moved from a moralistic argument to a nationalistic one. I say white women because the reproductive organs of Black and other women of color were being policed in a totally different way.

While white women were encouraged to have babies, women of color were being forcibly sterilized and having dangerous forms of birth control pushed on them, sometimes through the use of financial incentives or time off of prison sentences."

Over the past few days since the overturning of the precedent, I have seen numbers of people (especially cisgender white women) postingmemes and images of that ilk from Margaret Atwood's The Handmaid's Tale to depict a "new" dystopian present. It comes in the thinking of a "new" needed "feminist" reply to the overturning of Roe, as if the policing of people's bodies only started now. Where was that support when Black women were asking in 2020 in response to the Murder of Breonna Taylor, and prior with the further murders of Black women by police? #SayHerName. Long story short, state violence that has always discriminated against the Global Majority, many white women are now seeing that what has frequently occurred in the long reach of colonial history, can also happen to them!

The use of The Handmaid's Tale is offensive because the novel is basically, a study in whitewashing what happened to Black and Brown women historically in the United States, only then adapting it to white women's lives in a fictional context. Only by applying it to white women, did a number of white people understand Black and Brown trauma, even more concerning that in a 2020 exit poll 55% of white women voters reportedly voted Trump. Furthermore, in America today it is also a crime for most ex-convicts to vote where this overturning of Roe will further disenfranchise many. Not just cis women but also transgender men, as well as many nonbinary and and intersex people. So, in many states now, access to safe abortions have now been criminalised. As Katie Halper said in a Double Down News broadcast,

"We're still living in Trump's America. Nothing has fundamentally changed, it's just gotten worse. The policies Trump wanted to carry out are now being carried under Joe Biden's watch."
katie halper (2022)

The prevalence around guns and the policing of bodies (particlarly marginalised genders) takes me back to the ethos America was founded on - violence, violence, and more violence - where guns have more rights than sentient life. White terrorism continues in the 21st century just as it did 17th, 18th, 19th and 20th centuries. In 2022 at a Save America Rally, GOP congresswoman Mary Miller told an audience the overturning of Roe was "a historic victory for white life" bringing us back to The Great Replacement theory and a white fear of being outnumbered by Black and Brown people (that same fear could be argued to have been present in Enoch Powel's 1968 River of Blood speech, further to changes to 1970s UK policing, as well as the implementation of the Nationality and Borders Act which could impact up to 6m people).

There is also a further Christian supremacy in the politicising of abortion to gain votes, and Christianity was historically the trojan horse for white supremacy. Intertwined with male supremacy (patriarchy ... emphasis on white men here, but clearly not exclusively ... i.e Black / Brown Conservatives and " nice white women") this revisits what I like to call the Thesis after the 2007 drama series set in the 1960s - discussing a patriarchy that asserted a woman's place was to "serve" men, be it at work (doing the labour while men took credit) or home making house and raising children (while the husband took credit). These sorts of men also pushed values that protected their status ( see phalluscentrism and what Laura Mulvey writes on the Male Gaze ... misogyny in film), further to obsessions with holding power of over women.

This is in essence the boomerang movement of patriarchal white supremacy, as what frequently occurred in the domicile and / or global in/external elsewhere to Black and Brown people can happen to white people too if the state chooses! What's been frequently said is that this sort of violence starts with us, but what gets missed is that it doesn't end with us. For example, the Sarah Everard vigil was a stark reminder that police brutality that has long haunted Black and Brown people's lives, can also impact the lives of cis white women even within their bubble of whiteness. Everyone who lives under the state is at risk of state violence depending on proximity (we have more in common than not).

However, in a UK context, it is interesting but not surprising to see many Britons othering the overturning of Roe v. Wade as an exclusively American issue when as we know all too well, where America leads Britain all too often follows. Whilst we most definitely should be in solidarity with our friends and colleagues in the United States, we must not get complacent in that textbook British exceptionalism. The overturning of Roe is fascism and fascism is also happening on British soil too. Since as of now, both the Nationality and Borders Bill (known as the Borders Act) and the Crime, Policing and Sentencing Bill ( Courts Act) are etched into law. It doesn't take much thought to see how a Roe v Wade situation could easily happen here.

Photo by That's Her Business on Unsplash

In October 2019, Northern Ireland decriminalised abortion, but access to abortion is still precarious and abortion services have not yet been commissioned. And as Rachel Connolly writes "... the health minister Robin Swann, has refused to comply." Amid the British state's actions in criminalising asylum seekers and fostering a culture that seeks to normalise anti-trans violence (#RowlingGate) as the Tories continue to attack the rights of trans people as well, I hear a lot of this could never happen in Britain rhetoric. But it could happen in Britain and it is happening in Britain: anti-abortion laws are not only a gender issue but a human rights issue, where anti-abortion discourse harms on numerous grounds.

For example trans men and intersex people will also be impacted, further to working-class, the disabled and Black and Brown people. If what happened in America comes to Britain, the Tory horror show will grow darker while the National Health Service is auctioned off to the highest bidder ... many of them American corporations where profits will be put ahead of people's lives and wellbeing, as the NHS is victim of a forty-year stealth attack that started under Margaret Thatcher. With the NHS being sold off, how will those who rely on it be able to afford abortions, let alone access one, should they become criminalised too? And further plans to make " reforms " to the Human Rights Act, leave us in a vulnerable state of affairs. Britain is not America, but that "special relationship" appears in more ways than one.

Like the Borders Act as well as the Police, Crime, Sentencing and Courts Act, Roe v Wade didn't just happen at random - and it also implicates far-right fantasies lead by Black and Brown conservatives as Nel Abbey tweeted: "The unspeakably dark side of having to work twice as hard and be twice as good to stand out" where Black judge Clarence Thomas revisits how white supremacy can come with a Black face.

During his confirmation hearing, he accused people of a "high-tech lynching" when he was accused of sexually harrassing Anita Hill. And as Katie Halper states, "one could argue without Joe Biden, Clarence Thomas would not be on the Supreme Courts today." Yet, the Dems had ample chances to codify Roe into law but didn't because ... no backbone. As Obama stated in 2009, that an abortion rights law wasn't a top priority. And really to sit at the table, you need (to varying degrees) emulate the master. As whiteness is as much exclusively about "being white" as patriarchy is as much exclusively about "being a man."

America was a British colony for years and the US was founded on social discourses of industrialised rape via enslavement to create labour; kidnap of Indigenous children via white supremacist boarding schools; the enslavement of African children co-opted into the plantation economy, and restrictive immigration policies (such as the Chinese Exclusion Act 1882). Also, consider recently with anti-trans legislation being pushed through on multiple fronts, as well as sodomy laws that still existed in sixteen states as of 2020.

Photo by Harrison Mitchell on Unsplash

With the rolling back of human rights in Britain including on immigration and protest, we may then see future far-right attacks against reproductive freedoms that will hurt the marginalised worst of all. Just like in America, here in Britain we can't vote our way out of this and we must make it "politically painful" (as Katie Halper says) for politicians to continue their middle-of-the-road politics. Call them Labour or Conservative, they will not save us and will leave us to rot in the gutter. More recently, unionists like Mike Lynch have proved a better opposition to the Tories than Kier Starmer (let alone Labour) symbolic of the power of working-class resistance in bringing political pain to a media class in cahoots with Government.

In the long reach of American history following and predating Reagan, social murder is commonpractice in the daily drumbeat we call structural violence. We lay naked in the synapse of crime and punishment, and the overturning of Roe is the latest iteration where what has been long-known by many Black and Brown people, many white people are now taking notice as it now impacts them where they sleep.

Under the rhetoric of anti-abortion, these people are pro-life until the child is born. But these same people will then support easy access to lethal weapons, where an AR-15 whose sole purpose is to kill has more rights than life itself. British exceptionalism has no place in this discussion because if a Roe comes to Britain and passes like in America, many of us are going to die. And you will never see the murderer.

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Source: Abi Adamson (LinkedIn) What can I, a cisgender man, say about abortion? I don't really have an answer to that. But I do think it is vital that cis men do pick up some of the emotional labour. Recently, I have been talking to myself about Roe and hopefully this blog at the very...

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'What we can learn about respect and identity from ‘plurals’ | Elizabeth Schechter (2018)

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'What we can learn about respect and identity from ‘plurals’ | Elizabeth Schechter (2018)

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Detail from Portrait of Ramón Gómez de la Serna (1915) by Diego Rivera. Courtesy Diego Rivera Foundation/Wikipedia

Human beings are self-conscious creatures: we can conceptualise ourselves as psychological beings, forming beliefs about who and what we are. We also have identities: self-beliefs that are sources of meaning, purpose and value, and that help to constrain our choices and actions.

In addition to being able to think about ourselves, self-conscious beings can recognise that we are the objects of other people's thoughts. This opens up the possibility of a conflict between our own identities and how we are perceived by others. This potential for conflict gives us unique power over each other, and also makes us uniquely vulnerable: only self-conscious beings can kill with a glance or die of embarrassment.

Our vulnerability to how others regard us might create obligations to try to regard others in some of the ways they desire - ways that are consonant with their own identities. But what about identities that we think are false or absurd - or that we simply don't understand?

A plural is a human being who says things like: 'I'm one of many people inside my head.' Although they are quite rare (it's impossible to say how rare), plurals are increasingly visible on social media and in the occasional popular media article. At present, there is a handbook online about how to respond to a co-worker's 'coming out' (as the document puts it) as plural.

You might think you've heard of plurals if you've heard of dissociative identity disorder (DID), because, like plurals, people with DID experience themselves as being psychologically multiple. But many plurals don't meet the diagnostic criteria for DID. Often, this is because they don't find their plurality per se to be distressing or impairing. In other cases, it's because they don't meet the amnesia criterion for DID, since the multiple beings that plurals experience as being inside them can share experiences or communicate to each other about their experiences. Conversely, most people with DID aren't plurals. Plurals don't just feel as though they are psychologically multiple - they believe that they are. And they take each of these psychological beings, inhabiting one shared body, to be a full person: let's call each of them a person p, where the little 'p' stands for 'part of one human being'. As one person p puts it: 'You presume that there's a "real person" underneath all of us who's conjuring up "imaginary friends". No, we're just people, thanks.'

According to plurals, then, a plural human being isn't a person, but a co-embodied group of people. Each person p takes him or herself to bear social relations to the others, as members of a household might. Different people p might speak of liking or disliking, respecting and disparaging, cooperating and arguing and negotiating with each other.

The most striking feature of plurals is that they don't say things such as: 'I am many people p.' Rather, they might say, as one person p put it in an open letter:

I am only myself; I have one identity, one sense of self, one personality. Although I am conjoined inseparably from the other members of my group ... phrases like 'your other selves', or 'when you were that other person', or 'the other you' ... [are] non-sequiturs. I don't have 'other selves'. I am never anyone but myself.

Plurals are defined by what I will call their plural identities. These plural identities can be difficult for singlets (including me) to wrap our heads around. Singlets experience ourselves as being 'alone in' our bodies, and our strong default assumption is that all people come, one per body, in this way. Meanwhile, plurals' grounds for distinguishing between different people p seem to be essentially first-personal and phenomenological - that is, based on their own private experiences. They deny that different people p need to be unaware of each other person p's thoughts and experiences, or necessarily have radically different characters. Instead, plurals' grounds for distinguishing between people p seem to be that each person p has his or her own sense of self and agency.

The discontinuities that mark the boundaries of people p, in other words, aren't bodily; nor are they psychological attributes that can be observed from the outside, like differences in memory and personality. This is a challenge for understanding the plural identity claim, on two levels: one, because we can't access other people's experiences just in general; and two, because singlets don't have these same types of experiences. (A singlet will, of course, experience another human being's actions as not mine - but that person's body will also be visibly distinct.)

In light of these obstacles to understanding the plural identity claim, it would be natural to hope that plurals mean the claim metaphorically. After all, there are many familiar metaphors involving something like multiple selfhood: I'm someone else when I'm with her; I don't identify with who I was then; What I said before - that was my father speaking. The problem is that plurals explicitly reject these metaphors as not what they mean. As one person p puts it:

It's completely true that people express different sides of themselves according to different contexts. However, this is different from multiplicity. Members of a multiple group will individually experience themselves as having these 'different sides', just like everyone else.

Even if the plural identity claim must be metaphorical somehow, it's not clear what it could be a metaphor for.

Our identities matter to us. It also generally matters to us that other people respect those identities. But one might wonder whether it's possible to respect an identity claim that one doesn't believe, or perhaps even understand.

There are identities that we shouldn't respect, because they reinforce unjust social arrangements (say, 'patriarch'). But plurals' identities aren't like this, and they evidently help plurals make sense of their experiences.

Some might say that we shouldn't respect identities that are delusional, whether or not they're harmful. But even if this were true, plurals don't seem to be deluded, exactly, since they realise that they can't provide singlets with any observable evidence that people p exist. As one person p writes:

I don't bother [engaging with skeptics] ... because the experience is subjective and cannot be tested, all that I could say would be that I have experienced something that was real to me; I can do nothing tangible to convince anyone that I'm not alone in here.

Someone else might protest that we can't be obliged to believe, or even try to believe, identity claims that strike us as absurd or simply wrong. But respecting plural identities doesn't require us to believe them. What it does require, at a minimum, is not correcting plurals when they act on the basis of their self-image, and not treating their plural identities dismissively. It also requires that singlets not engage with plurals for the purpose of persuading them that they're wrong.

More strongly, respect might require that singlets themselves accept, in the context of interacting with plurals, that people p are truly distinct people. By 'acceptance' I mean something articulated in 1992 by the philosopher L Jonathan Cohen, something different from belief. To accept something, in the way I mean, is to commit to treating it, in a particular context, as though it were true. For example, a defence lawyer, acting on behalf of a client, might accept that he is innocent, whether or not she believes that he is.

This view of what it means to respect plurals' identities is modest but not toothless. It asks singlets to try to see a plural through their own eyes - that is, through multiple people p 's eyes. It also asks singlets to set aside how they might otherwise be inclined to respond to manifestations of plurals' own identities.

The reasons for showing this respect are partly social and moral. Plurals live with a discord between what they believe about themselves and what everyone else believes. Out in the social world - that is, the social world outside their heads - they mostly live as if they were the way that singlets see them. Perpetually acting in conformity with what others believe about you, and with what you disbelieve, is a way of living a lie. It's a lie even if everyone else is right and you're wrong. Many plurals would like to be able to live more truthfully yet without having to constantly defend themselves.

Another ground for respecting plural identities is epistemic. I became interested in this community because some of their writings were clearly the work of thoughtful, analytical people. They made this one big claim that seemed (still seems) outrageous - just obviously false. But it's something that they've thought about a lot and that has been informed by aspects of their experience that I can't access. It therefore seems reasonable for me to conclude that I don't yet understand what they're claiming to be. And sometimes the only way to understand an idea is to 'try it on'.

The trying-on, in this case, can happen only in the context of respectfully engaging with a plural - engaging with them as a group of people p. This engagement will establish a relationship out of which understanding might emerge. Of course, I might achieve this greater understanding without coming to believe that what plurals say about themselves is true. A relationship, however, would put me in a position to grasp what their plural identities mean to them - what this does for them, what it scaffolds or supports in their lives. And that is the position we should work towards - the position we should always reach before challenging people about who they really are.
This Idea was made possible through the support of a grant to Aeon from the John Templeton Foundation. The opinions expressed in this publication are those of the author and do not necessarily reflect the views of the Foundation. Funders to Aeon Magazine are not involved in editorial decision-making.

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What we can learn about respect and identity from 'plurals' | Aeon Ideas

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Detail from Portrait of Ramón Gómez de la Serna (1915) by Diego Rivera. Courtesy Diego Rivera Foundation/Wikipedia Human beings are self-conscious creatures: we can conceptualise ourselves as psychological beings, forming beliefs about who and what we are. We also have identities: self-beliefs that are sources of meaning, purpose and value, and that help to constrain our choices and actions.

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'Ain’t I A Woman: Black Women and Feminism' | bell hooks (1981)

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'Ain’t I A Woman: Black Women and Feminism' | bell hooks (1981)

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Bell Hooks

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A classic work of feminist scholarship, Ain't I a Woman has become a must-read for all those interested in the nature of black womanhood. Examining the impact of sexism on black woman during slavery, the devaluation of black womanhood, black male sexism, racism within the feminist movement, and the black woman's involvement with feminism, hooks attempts to move us beyond racist and sexist assumptions. The result is nothing short of groundbreaking, giving this book a critical place on every feminist scholar's bookshelf.

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Ain't I A Woman: Black Women and Feminism

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Bell Hooks How much do you like this book? What's the quality of the file? Download the book for quality assessment What's the quality of the downloaded files? A classic work of feminist scholarship, Ain't I a Woman has become a must-read for all those interested in the nature of black womanhood.

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'They Were Her Property: White Women as Slaveowners in the American South' | Stephanie E. Jones Rogers (2019)

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'They Were Her Property: White Women as Slaveowners in the American South' | Stephanie E. Jones Rogers (2019)

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A bold and searing investigation into the role of white women in the American slave economy. Bridging women's history, the history of the South, and African American history, this book makes a bold argument about the role of white women in American slavery. Historian Stephanie E. Jones-Rogers draws on a variety of sources to show that slave-owning women were sophisticated economic actors who directly engaged in and benefited from the South's slave market. Because women typically inherited more slaves than land, enslaved people were often their primary source of wealth. Not only did white women often refuse to cede ownership of their slaves to their husbands, they employed management techniques that were as effective and brutal as those used by slave-owning men. White women actively participated in the slave market, profited from it, and used it for economic and social empowerment. By examining the economically entangled lives of enslaved people and slave-owning women, Jones-Rogers presents a narrative that forces us to rethink the economics and social conventions of slaveholding America.

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They Were Her Property: White Women As Slave Owners in the American South

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A bold and searing investigation into the role of white women in the American slave economy. Bridging women's history, the history of the South, and African American history, this book makes a bold argument about the role of white women in American slavery. Historian Stephanie E.

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Autistic while Black or Brown | NeuroClastic 

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Autistic while Black or Brown | NeuroClastic 

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The Autism Spectrum According to Autistic People

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'Black on Both Sides: A Racial History of Trans Identity' | C Riley Snorton (2017)

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'Black on Both Sides: A Racial History of Trans Identity' | C Riley Snorton (2017)

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WINNER OF THE LAMBDA LITERARY AWARD FOR TRANSGENDER NONFICTION AND AN AMERICAN LIBRARY ASSOCIATION STONEWALL HONOR BOOK

Uncovering the overlapping histories of blackness and trans identity from the nineteenth century to the present day

The story of Christine Jorgensen, America's first prominent transsexual, famously narrated trans embodiment in the postwar era. Her celebrity, however, has obscured other mid-century trans narratives--ones lived by African Americans such as Lucy Hicks Anderson and James McHarris. Their erasure from trans history masks the profound ways race has figured prominently in the construction and representation of transgender subjects. In Black on Both Sides, C. Riley Snorton identifies multiple intersections between blackness and transness from the mid-nineteenth century to present-day anti-black and anti-trans legislation and violence.

Drawing on a deep and varied archive of materials--early sexological texts, fugitive slave narratives, Afro-modernist literature, sensationalist journalism, Hollywood films--Snorton attends to how slavery and the production of racialized gender provided the foundations for an understanding of gender as mutable. In tracing the twinned genealogies of blackness and transness, Snorton follows multiple trajectories, from the medical experiments conducted on enslaved black women by J. Marion Sims, the "father of American gynecology," to the negation of blackness that makes transnormativity possible.

Revealing instances of personal sovereignty among blacks living in the antebellum North that were mapped in terms of "cross dressing" and canonical black literary works that express black men's access to the "female within," Black on Both Sides concludes with a reading of the fate of Phillip DeVine, who was murdered alongside Brandon Teena in 1993, a fact omitted from the film Boys Don't Cry out of narrative convenience. Reconstructing these theoretical and historical trajectories furthers our imaginative capacities to conceive more livable black and trans worlds.

Reviews:
Black on Both Sides challenges the historical account of trans studies invention by excavating a black trans presence and persona long before modern articulations of such. C. Riley Snorton offers us a way to read the historical record in a fashion that requires the unthought to be the basis of the foundation for our claims of newness, demonstrating that there is no revision of what it means to be human without coming through blackness, past and present. -Rinaldo Walcott, author of Queer Returns: Essays on Multiculturalism, Diaspora, and Black Studies

C. Riley Snorton's Black on Both Sides is a welcome contribution to black studies with the potential to influence future directions in the burgeoning field of transgender studies. It is rigorous scholarship that manages to be imaginative and timely. -Kara Keeling, author of The Witch's Flight: The Cinematic, the Black Femme, and the Image of Common Sense

In a beautifully written and brilliant intervention and extension-the first full length book to examine the historical and contemporary importance of race to the constitution of 'trans gender'-C. Riley Snorton identifies and performs a black trans reading practice, from Anarcha to Transgender Days of Remembrance.
-Christina Sharpe, author of In the Wake: On Blackness and Being

The research done here is stellar. -Washington Blade

This book is an outstanding contribution to conversations about black and trans studies; it will transform scholarly understandings of both fields and the intersections between them. - CHOICE

Black on Both Sides reminds us that when we are careful about how we tell stories, we get new, nuanced stories that expose systems for what they are and that honor historically ignored populations.
-Autostraddle

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Black on Both Sides: A Racial History of Trans Identity

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WINNER OF THE LAMBDA LITERARY AWARD FOR TRANSGENDER NONFICTION AND AN AMERICAN LIBRARY ASSOCIATION STONEWALL HONOR BOOK Uncovering the overlapping histories of blackness and trans identity from the nineteenth century to the present day The story of Christine Jorgensen, America's first prominent transsexual, famously narrated trans embodiment in the postwar era.

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https://www.inpublishing.co.uk/articles/pinknews-announces-four-senior-appointments-20740

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'Girl, Woman, Other' | Bernadine Evaristo (2019)

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'Girl, Woman, Other' | Bernadine Evaristo (2019)

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With vivid originality, irrepressible wit and sly wisdom, Bernardine Evaristo presents a gloriously new kind of history for this old country. Teeming with life and crackling with energy - a love song to modern Britain and black womanhood.
Welcome to Britain and twelve very different people - mostly women, mostly black - who call it home. Teeming with life and crackling with energy, Girl, Woman, Other follows them across the miles and down the years, through different generations and social classes, in this ever-dynamic, ever-expanding and utterly irresistible novel of our times. From a nonbinary social media influencer to a 93-year-old woman living on a farm in Northern England, these unforgettable characters also intersect in shared aspects of their identities, from age to race to sexuality to class. Sparklingly witty and filled with emotion, centring voices we often see othered and written in an innovative fast-moving form that borrows technique from poetry, Girl, Woman, Other is a polyphonic and richly textured social novel that shows a side of Britain we rarely see, one that reminds us of all that connects us to our neighbours, even in times when we are encouraged to be split apart.

"A must-read about modern Britain and womanhood. This is an impressive, fierce novel about the lives of black British families, their struggles, pains, laughter, longings and loves." - The 2019 Booker Prize Judges
Bernardine Evaristo is an Anglo-Nigerian author of books of fiction and verse. Her writing also spans short fiction, reviews, essays, drama and writing for radio. She is a Professor of Creative Writing at Brunel University London and Vice-Chair of the Royal Society of Literature. She was awarded an MBE in the Queen's Birthday Honours List in 2009, and lives in London.

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With vivid originality, irrepressible wit and sly wisdom, Bernardine Evaristo presents a gloriously new kind of history for this old country. Teeming with life and crackling with energy - a love song to modern Britain and black womanhood. Welcome to Britain and twelve very different people - mostly women, mostly black - who call it home.

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'We Real Cool: Black Men and Masculinity' | bell hooks (2003)

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'We Real Cool: Black Men and Masculinity' | bell hooks (2003)

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We Real Cool: Black Men and Masculinity | bell hooks | download

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We Real Cool: Black Men and Masculinity | bell hooks | download | Z-Library. Download books for free. Find books

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'Intersectionality: A Cis, Black Man’s Response' | Tré Ventour-Griffiths (2020)

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'Intersectionality: A Cis, Black Man’s Response' | Tré Ventour-Griffiths (2020)

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I suppose it's ironic that in my experience of being part of the Black community, I am also part of a community that practices homophobia and transphobia with varying degrees of ease.

Photo by Moses Vega on Unsplash

Privilege is a lot like sitting in a friend's car who smokes. As a non-smoker...

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Intersectionality: A Cis, Black Man's Response

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I suppose it's ironic that in my experience of being part of the Black community, I am also part of a community that practices homophobia and transphobia with varying degrees of ease. Privilege is a lot like sitting in a friend's car who smokes. As a non-smoker...

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Can You Poet: South Asia Speaks | Shabnam Anam (2021)

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Can You Poet: South Asia Speaks | Shabnam Anam (2021)

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Can You Poet: South Asia Speaks - Stories and Poems from the Diaspora - hosted by Shabnam Anam

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'Intersectionality, Ableism and Colonial Logics' | Race Reflections / Guilaine Kinouani (2021)

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'Intersectionality, Ableism and Colonial Logics' | Race Reflections / Guilaine Kinouani (2021)

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'National socialism regards degeneracy as an immensely important source of criminal activity... In an individual, degeneracy signifies exclusion from the normal genus of the decent nation. The state of being degenerate or egenerate, this different or alien and quality, tends to be rooted in miscegenation Between a decent representative of his race and an individual of inferior racial stock. To us National Socialists, criminal biology or the theory of congenital criminality, connotes a link between racial decadence and criminal manifestations' Hans Frank (1938).
Case study: David 'Rocky' Bennett
'In 1998 mental health patient David 'Rocky' Bennett, a Black Rastafarian man, was killed while physically restrained on a psychiatric ward. This death had a seismic cultural impact for those in the mental health system. The independent inquiry found that David had died as a direct result of prolonged face-down physical restraint and because of the amount of force used by five members of staff. David had been restrained, again, face-down, on the floor for 25 minutes. Restrained in what is called a 'prone position'. A position only to be used for the shortest of instances to minimise the risk of injury or death. Three minutes was eventually recommended by the inquiry. The inquiry into David's death found a catalogue of failings including the stereotyping of David. It also showed that there was no real attempt to engage with his family as part of the treatment of his 'psychosis' diagnosis during a period of almost 20 years. David was repeatedly treated as 'a nuisance to be contained' by over-medication. His cultural, social, and religious needs were not considered when viewing his reactions and experiences on the ward [...]

The findings of the inquiry were published around the time I was starting up as a mental health professional. I have repeatedly imagined what the scene might have been like as he lay on the floor as his life slipping away. I imagined him thrashing about trying to break free. I imagined him gasping for air and repeatedly pleading for his life. David was killed in a way that painfully and eerily echoes the death of George Floyd in the United States. I can easily imagine David saying, 'I can't breathe', however muffled his voice might have been. There is evidence that, like George Floyd, David was heard saying, 'they are trying to kill me'.
Living While Black
The starting point of this article is a brief excerpt of chapter two of Living While Black. The chapter deals with white supremacy and black mental health. David Rocky Bennett's death provides the human context for our article. It is the story I would like you to hold in mind as we explore the intersection of disability and anti-blackness that I am proposing - at least for now - to refer to as negrableism. An intersection which we are reminded by the words of Nazi Hans Frank, lays at the centre of genocidal violence.

It's important to remember however that David's story is the story of many others, so many other black men, in particular. It is also a story that speaks so profoundly to the mental health inequalities society continues to grapple with today. These include black people being more likely to be institutionalised or detained under mental health legislation, black people being more likely to be coercively 'treated', black people being more likely to access mental health 'care' through the involvement of the police or criminal justice system. And black people being more likely to seen as dangerous or be criminalised. Black people being more likely to be diagnosed with 'schizophrenia'. There are decades of empirical studies to support these claims, and so I hope they need no introduction.

To add to these, we now have newer data that shows that people with mental health problems may be up to 16 times more likely to be killed by the police. At least in the US. And, just early in the week, a study by the Independent Office for Police Conduct found police officers not only deploy their taser stun guns much more frequently with black people, but they also deploy them for longer, in the U.K. Of particular relevance here, the researchers found that the intersection of race and mental health and/or disability can increase the risk of higher level use of force.
White supremacy and intersectionality
Let us start with a few fundamentals. Race though, a social 'construct', continues to determine resource allocation along a fantasised racial hierarchy. Anti-blackness is one of the fundamental pillars of white supremacy. It constructs black people - the ultimate Other - as unequivocally inferior and 'primitive'. Constructions of blackness are the edifice upon which white supremacy became constructed, they are therefore the glue that sustains the structure of whiteness.

The emergence of race thinking, or racial stratification came with the commodification of Black people to amass wealth, land and power therefore, white supremacy is inexorably linked to 1) class oppression and social inequality and, related to this 2) the expansion of capitalism and materialism which required 3) a particular instrumentalisation of the black and brown body (relying in particular, on both misogynistic and ableist logics, which we will explore below).

There is thus little doubt that interrogating the impact of different systems of oppression and the everyday workings of power in our lives requires us to explore the unique ways these systems come together and reproduce particular relational patterns and social configurations and outcomes. Here are some further basic facts which I hope we can also all agree on 4) social outcomes are multi-factorial. 5) factors - even taking a more positivist and scientific perspective - often interact 6) these interactions will invariably shape outcomes. If you understand these six foundational premises, we're on our way to grasping the importance of intersectional thinking.

It was African American law Professor and feminist Kimberlé Crenshaw who coined the term intersectionality to conceptualise how different axes of oppression or identity combine and create specific patterns of discrimination that cumulate into patterns of structural harm and vulnerability that are often missed within mainstream equality campaigns, feminism, and activism. These patterns of discrimination may be the combinations of stereotypes, social expectations, institutional arrangements and/or historical configurations.

Intersectionality is itself an intersectional baby. It is the child we may say, of critical legal studies and black feminism. It came about to highlight gaps in the justice system requiring discrimination to be claimed linearly and singularly on the basis of gender and/or on the basis of race. That is to say, not cumulatively. In other words, the case for intersectionality became a case because claiming discrimination on the basis of being both black and woman, at the same time was (and is still, at least in the U.K.) a legal impossibility. Despite us, black women, continuing to face discrimination not only because we are black or because we are women but often, because we are both.

Intersectionality is not a grand theory or a model and Crenshaw makes this clear. Rather, it is an analytical framework, or we may say a set of lenses to help us see and understand the varying patterns of vulnerability and risks created and missed when we are oblivious to the ways combined systems of oppression (e.g., gender, race, sexuality, class, age, religion, and disability) may collude, merge and mutually reinforce one another. It is in the collusion that particular risks and vulnerabilities to subordination, exclusion, discrimination and state violence lie.

Intersectionality has received a great deal of criticisms over the years. In part because of its adjacency to the Devil's child that is critical race theory, I hope you've heard. Ironically - or not - a great deal of these criticisms are themselves grounded in anti-blackness and in misogyny and could therefore do with an intersectional analysis. There are indeed many who continue to oppose the concept because of where it originates from, that is to say, who came up with it; what it allows us to see in the social world, and therefore whose experiences it makes visible.

Of course, we can legitimately argue not everything is intersectional, and indeed not everything is intersectional. This is not a popular thing to say these days, but we should have no qualms saying so. For example, if I am black gay man - assuming no other visible marginalised identities - and a restaurant refuses me service and but staff are genuinely clueless about my sexuality, the discrimination was not intersectional (the impact and the response to the mistreatment may well be though).

Intersectionality has therefore always been about visibility and about harm. That is to say, about making visible patterns of structural harm hidden behind conventional ways of thinking and organising social systems. To me at least, intersectionality is about precision of analysis or clarity of theorisation and so that more precise and therefore effective social justice interventions and praxes may be put in place. As such, I continue to think it is an indispensable conceptual tool to social justice artilleries, despite abuse, overuse, and perversion of the concept. No conceptual tool is free of limitations. Nonetheless, to assess opposition to the concept, I'd invite you to return to the six foundational premises we laid down at the start and go from there.
When misogyny meets anti-blackness
The term misogynoir is an application of intersectional thinking. Coined by Black feminist scholar and cultural theorist, Moya Bailey; it seeks to describe 'the specific hatred, dislike, distrust, and prejudice directed toward Black women' and provides a framework to explore how misogyny intersects with anti-black racism and leads to patterns of harm uniquely affecting Black women. The hyper- sexualisation of black women's bodies, the policing of our hair and skin tone, the weaponisation of our (legitimate) anger and us being stereotyped as aggressive all taps in equal measures, into the colonial constructions of bestiality, of dangerousness and of primitivity as well as the mysogynistic and status-quo preserving notions that it is unfeminine or socially unacceptable for women to express anger, to be assertive, to be sexual or to protest.

Bailey traced the origins of mysogynoir to constructions of black womanhood through the ages linking her theorisation to Professor Patricia Hill-Collins, (Professor of Sociology and black feminist theorist)' 'controlling images'. 'Controlling images' are stereotypes, tropes, cultural stories, or social discourses that have been used through history to restrict Black women's freedom and maintain white capitalist patriarchal interests. They include;

The controlling image of the mammy portrays Black women as obedient, asexual, and undesirable but as dedicated to caring for her white master and his family.
The matriarch
The matriarch controlling image is that of the dominant, aggressive, and overbearing Black woman who is both a failed mother and a failed wife. The matriarch 'emasculates' Black men and drives them away. She is therefore responsible for breakdown in black family structures.
The welfare mother
The welfare mother is all about unrestrained procreation. She has lots of children she cannot afford and depends on the welfare state to feed them. She is as a result singlehandedly responsible for poverty in black communities.
The Jezebel
The final controlling image is that of Jezebel. The Jezebel is all about sex. She is sexually aggressive and promiscuous. She exists for the sexual satisfaction of men and is therefore deserving of sexual abuse and exploitation she may experience.

The point of revisiting the 'controlling images' is twofold. It is firstly to see how white supremacy has required the use of mysogyny to sustain the changing but still racialised social order - as a reminder, black women often significantly outnumbered men in 'new worlds' as their wombs and procreations through breeding practices, provided the capital which kept the system going - and secondly, it is to make visible how those intersectional tropes continue to shape the treatment and, perception of black woman today. How they restrict our freedom and render us vulnerable to violence and marginalisation.

In the same spirit, I have proposed the term negrableism as the application of intersectional thinking to the meeting of ableism and anti-blackness. Here we may say negrableism is the specific hatred, fear, distrust, and prejudice directed toward Black disabled people AND the patterns of structural disadvantage black disabled people face because of the intersection of anti-black racism and ableism.

As far as historical and socio-political context, a chronology of key events and processes may help frame the argument. The point of the section below is not to provide an exhaustive history but to draw parallels between constructions of disability and constructions of race so we can start to see more clearly that intersection.
Historical periods and associated treatment and constructions Greek Empire
*Beauty and intelligence are seen as fundamentally intertwined.
Roman Empire
*Disabled people are constructed as inferior beings.

*Disability is seen as a mark of god's wrath.
Middle Ages
*Disabled people are linked to the devil and supernatural forces.
Renaissance
*Creation of Bethlehem Royal Hospital, Europe's first psychiatric hospital in the U.K.

*Widespread institutionalisation of disabled people.
1700 - 1800s
*Start of the industrial revolution.

*Not being able to work is seen to produce social outcasts.
Early to mid Twentieth Century
*Those deemed mentally or physically 'defective' or unable to earn a living are subject to stringent state and border control and immigration restrictions.

*Fear of contamination, miscegenation, and social 'degeneration'.

*Mental hygiene drives to cleanse society of its unwanted elements.

*Genealogy and the genetic turn and creation of banks of people with mental health problems.

*Sterilisation and medical murder of those diagnosed with certain disabilities and mental health conditions.

*The rise of Third Reich, Nazism, fascism, and the Master Race doctrine

*Scientific experimentation, torture, and genocidal violence/Holocaust
Mid Twentieth century to today
*Protective legislations but...difficulties successfully claiming discrimination.

*Social discourses of inclusion but... widespread social and structural disadvantage and normalisation of ableism e.g., termination rates of foetuses predicted to be disabled rocket high.

*Welfare state but...violence enacted through work capacity assessments.

*Stark disability-related inequalities in the criminal justice system... people with cognitive impairments, mental health conditions and who are neurodivergent are overrepresented.

*Stark race inequalities in the mental health system and criminal justice system with black people significantly overrepresented.
Whiteness, labour and Eugenics
Although colonial logics did not strictly speaking give birth to ableism since ableism clearly precedes colonial and imperial constructions of race (which in the main took hold the early to mid 17th century), their constructions of the body and its instrumentalisation in relation to capital acquisition, shaped ableist violence and vice-versa.

For example, the breeding of slaves supported by social Darwinism encouraged particular traits such as strength and endurance whilst seeking to disappear from the gene pool disability or sickness in order to build more 'robust' slaves, better suited for hard labour.

These were attempts at social cleansing. Whitening practices, equally, sought to produce the superior race by disappearing blackness from a number of colonial territories. Finally, disabled Africans and those who were unable to work were put to death once more making the links between eugenics and colonial logics undeniable.

Africans were put to death specifically because they became persona non-grata, in the same way the industrial revolution led to disabled people being seeing as socio-economic outcasts or 'degenerates' thus surplus to requirements within capitalist systems. Similarly, as the incapacity to work became increasingly criminalised, criminality became increasingly associated with race. Initially through the racialisation of the Irish and Roma people then later, that of black people.
The complicity of the sciences of the minds
A potent illustration of the intersection of these logics can be seen through nazism and medical racism - which let's face it, are having a bit of a moment presently - whereby both disabled people and 'inferior races' were seen as social threats, as the product of miscegenation pausing risk of contamination. Both groups were therefore subjected to control measures, hygiene politics and eventually mass murder and genocide.

Psychiatric and psychological frameworks played a central role here and in more ways than this article has space to cover; even though this history is often disowned. Psychiatry and psychology have long functioned as guardians of the social order and with that naturally became invested in ensuring the promulgation of ableist and racist thinking both as social systems in their own rights, but also as structures subject to the influence of the wider forces of society.

As such, not only did criminality and insanity or social deviancy became the dominant concern of mental health professions pretty much since inception, the ideas of degeneration, lunacy and racial inferiority were both normalised within mental health thinking, and formed the basis of everyday practices. As did a concern for conformity to the social order and thus to white, patriarchal and colonial logics. As an illustration, the scientific explanation for Down syndrome was racial. People with the condition were posited by psychiatry to be 'racial throwbacks' to Ethiopian, Malay and Mongolian racial types. The aetiology or cause of the learning disability was thus hypothesised to be a genetic abnormality leading to what was essentially seen as a racial degeneration.
Negrableism or when anti-blackness meets ableism
Again, the point of reviewing this history was to draw parallels between race and disability and to try to extract key constructions related to disability which have the potential to intersect with racial constructions and thus lead to increased risks of harm. Based on the above we may suggest them as follow:
Infantilisation
The constructions of black and colonised bodies as forever children needing guidance, saving, instructing by white paternalism, remain. This infantilisation also exists in disability thinking. When we're dealing with a child, we know better. There is no need to consult them or their family, who are equally seen to be children. Their consent becomes an non-issue.
Degeneracy
Notion of degeneracy although disowned in the main, continues to shape how mental health services deal with black people, particularly black people with diagnoses of psychosis. Expectations can be low. It is not unusual for mental health professionals to view schizophrenia as a neurodegenerative disease, for example. The elevated rates of institutionalisation take us straight back to the social alien and outcast needing containment lest they pose risk to the social order, corrupt or contaminate others.
Dangerousness
We have seen that disability has a long history of being framed as dangerous. Genetically, socially, intellectually or even spiritually. The association between dangerousness and blackness is one of the most troublesome when it comes to criminal justice, law enforcement and mental health systems. This alleged dangerousness is wrapped up around white projections of aggression, notions of bestiality and out of control-ness. It is this construction that leads to control and restraint measures and freedom deprivation disproportionately used when mental health services deal with black people. This construction was central to the colonial endeavour of course and the need to tame, to control and domesticate the dangerous and wild Other.
Superhumanisation
Related to constructions of dangerosity; is an element of magical thinking in the way statutory services deal with and perceive of black people. This takes us to magico-spiritual beliefs around devil, monsters and supernatural phenomena we saw early in the timeline of disability constructions (Middle Ages). Such fears are perceivable today through the superhumanisation of black men in particular, the widespread belief that they have god-like physical power or strength or, that black people feel no pain. Belief systems that lead to over-medication of psychotropics and under-medication of pain medication and to many young black men like David Bennett being restrained for dangerously extended periods of time by three, four, five men; in position of power and often armed with weapons.
Concluding thoughts
There are very few processes, drives or social discourses that have applied to disabled people which have not been applied or continue to be applied to black people and vice versa. The capacity (or incapacity) to labour and to be used for the purpose of white patriarchal capitalist interests lays at the centre of both colonial logics and ableism. Negrableism is the intersection of ableism and anti-blackness. It leads to hatred, fear, distrust, and prejudice directed toward Black disabled people AND the patterns of structural disadvantage black disabled people face. Reviewing constructions of disability and mapping them onto racial logics we have suggested that 1) infantilisation 2) degeneracy 3) dangerousness and 4) superhumanisation are constructions that lead to patterns of structural harm black disabled people, particularly people disabled because of mental ill health are at risk of, because they sit at intersection of anti-black racism and ableism. Negrableism is the term I have suggested to make that specific intersection visible.
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Intersectionality, Ableism and Colonial logics

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'National socialism regards degeneracy as an immensely important source of criminal activity... In an individual, degeneracy signifies exclusion from the normal genus of the decent nation. The state of being degenerate or egenerate, this different or alien and quality, tends to be rooted in miscegenation Between a decent representative of his race and an...

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ADULTIFICATION: 'Girlhood Interrupted: The Erasure of Black Girls' Childhood' | Rebecca Epstein et al, Georgetown Law (2017)

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ADULTIFICATION: 'Girlhood Interrupted: The Erasure of Black Girls' Childhood' | Rebecca Epstein et al, Georgetown Law (2017)

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'Adultification Bias of Black Children: Q&A with Jahnine Davis (2022)

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'Adultification Bias of Black Children: Q&A with Jahnine Davis (2022)

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The phrase "adultification bias" has evolved in recent years; it is not an evaluation of maturity based on observation of an individual child, but is instead a presumption of maturity, that can have a deeply harmful impact.

We spoke with safeguarding expert Jahnine Davis to get a closer understanding of the meaning of adultification bias, its impact and what organisations can do to address and eliminate it.

About Jahnine

Jahnine Davis is one of the UK's leading specialists in the safeguarding of Black children - with a core focus on adultification bias. Jahnine's PhD research explores safeguarding responses to Black children when harm is outside of the home. Jahnine has over 20 years' experience of working in both the charitable and statutory safeguarding arenas. This includes her current role as a member of the National Child Safeguarding Practice Review Panel. Jahnine is the Co-Founder and Director of Listen Up, a company established to amplify lesser heard voices in child safeguarding research, practice, and policy.

We asked her a series of questions to unpack adultification bias.

Please note that this interview was conducted prior to the Local Child Safeguarding Practice Review concerning Child Q and the findings of that review have not been reflected in this article.

What is adultification and its impact?

There are various definitions of adultification bias; ultimately it is where children are perceived as being more adult like, and where they are seen through a lens of deviancy and not necessarily acknowledged as deserving victims, and where their innocence and vulnerability is erased over time. The preconditions of adultification are based on various biases which intersect, such as systemic inequalities and where certain communities, and particularly those from Black communities are pathologized, and considered an "other", and therefore not necessarily seen through a lens of safeguarding.

When we think about the impact, we can look at the language we use to describe Black children, such as "streetwise", where it might be assumed that due to their lived experiences that somehow, they are super resilient to protect themselves. However, what we do know from research, is that Black children are more likely to experience this form of bias. That is because when we look at various racialised stereotypes which are rooted in slavery, Black children aren't afforded innocence.

If we are viewing some groups of children as being deviant and when we look at it through that intersectional lens, for example Black girls being more likely to be seen as "hyper sexualised", the "jezebel", and Black boys more likely to be seen as "aggressive", and "angry", ultimately the impact means there is a dereliction of our safeguarding duty. It means we are less likely to provide the support that Black children, and all children should receive because we cast them aside, erase their vulnerability, and instead increase their culpability and see them as undeserving victims rather than children who should be safeguarded and have the right to be protected.

Whilst adultification can impact all children in certain ways, we must not universalise it to a point where we take a one size fits all approach to adultification. It is important that there is an acknowledgment that it specifically affects Black children.

Are Black children allowed to be vulnerable? Is there a space for this in modern society?

First and foremost all children are vulnerable. However, Black children are excluded from vulnerability. The question is, do professionals perceive them as vulnerable? Unfortunately, because Black children are framed and depicted in a certain way, they are not afforded that vulnerability. The impact could lead to Black children seeing themselves as less than, and potentially normalising this form of devaluation.

There is a history of dehumanising Black people - Black children are not excluded from that and therefore when we frame adultification, it must be within a historical context. Slavery and colonialism are not in the past as it is those conditions which have socialised people, including our systems and structures to devalue, dehumanise and demonise Black children.

What is the impact of the inability of some safeguarding professionals to see Black children as vulnerable?

If we are not seeing children; if we are not acknowledging the innate vulnerability all children have, if we are dehumanising Black children; professionals are potentially increasing their risk of harm, or the harm Black children are already experiencing.

Professionals must consider how adultification leads to victim blaming. If language such as "angry" or "aggressive" is used or punitive measures are taken in response to any child experiencing harm - this may assume Black children are somehow complicit in their own abuse, whether this is by the state or individual professionals.

Adultification can lead to professionals placing a level of responsibilisation on Black children to protect themselves instead of their responsibility to safeguard and protect them.

What stereotypes are currently having an impact on the perception of Black girls / Black children?

These stereotypes aren't anything new; they existed before my time and unfortunately continue to permeate the lives of Black children and Black adults. Looking at it through an intersectional lens in terms of gendered racism, we hear that Black boys are "aggressive", "criminal", "deviants", "perpetrators", and that they are the ones causing harm, and that we need to safeguard people from them, them rather than them needing safeguarding ( The cost of adultification Davis & Marsh, 2020). The stereotypes of Black girls are that they are "hyper sexual nature, strong, loud, rude", that they can withstand any type of abuse ( Where are the Black girls, Davis, 2019). Black children are more likely to be met with suspicion than care.

How can organisations that work with children fight those stereotypes?

We must acknowledge the existence of racism. We need to move past the conversation of whether or not it exists, to acknowledging its existence and think about how its existence impacts upon services and agencies to safeguard Black children. If we can acknowledge that it exists within our society, then we must acknowledge that it will exist within our working environments and that we as individuals hold biases (not just unconscious). These biases also exist within our wider systems, frameworks, structures and theories which underpin our work ( Chapter 6 - the myth of the universal child, Davis and Marsh, 2022). That is not to say that by doing that, all of a sudden all those stereotypes will go away, but it allows conversations to develop. Be courageous and lean into your discomfort. It starts with your own acknowledgment of your biases.

Leadership also plays a very important role. Sometimes we tend to focus on the front line, but we need to think of the context and environment various practitioners are working within. If you are working in an environment where racism or just talking about discrimination or even acknowledging it isn't normalised or isn't a part of the fabric of the organisation, then of course there is going to be an impact on how safe and confident staff feel to have those conversations, and to challenge one another or our different partner agencies.

Is there a "culture of silence" around sexual violence in communities of colour and where do you think this comes from?

There is a silence full stop in all communities when talking about sexual violence. There is a silence and specific victim blaming narratives which infiltrates the lives of victim-survivors.

There are intersecting challenges for some communities and in particular Black communities and if we can acknowledge racism as something we live in and exist in everyday, then we can acknowledge how it impacts certain systems and environments. If we think about criminal justice for example, if you are a Black victim survivor of sexual violence, you may not feel confident and comfortable going to a police station - we should not assume that these spaces are safe for all. There is a history for Black communities, where such spaces potentially enforce harm rather than safety.

Therefore, it is important to consider how silence is framed - we must consider the function of racism and its continual impact on collective / communal trauma.

What are your key recommendations for safeguarding professionals in addressing adultification bias in Black children?

1. Start with yourself, acknowledge the fact that there is discrimination, bias, oppression and social inequity in our society. Acknowledge that we hold bias and that is conscious. We have to be more curious and think about whose voices / experiences are amplified and whose voices are missing.

2. When we think about our personal circles, ask ourselves whether they are reflective, diverse and dynamic and if they stretch and challenges us enough in our thinking.

3. Ask ourselves what resources we are accessing, and what is our personal commitment - this could be through resource, reading and accessing spaces. Sometimes it is going back to the basics; if we don't understand anything, we have a duty to understand it. Go and learn about it. Some of us still struggle to acknowledge the existence of racism. The adultification of Black children is rooted in racism and we must acknowledge that and the impact of racism.

4. We must be committed to EDI and not just as an HR activity or something we do in a corporate role. We must acknowledge that the work is paramount to the work we do to safeguarding children and people. Black girls and boys deserve to be protected too.

We are delighted that Jahnine will be speaking at our Annual Safeguarding Conference on 21 September 2022 which is on the theme of Race Equality in Safeguarding. She will be speaking on Adultification bias and intersectionality and building on some of the themes in this article. Further details about the Conference will be shared in due course.

If you require further information about anything covered in this briefing, please contact Shehnal Amin or your usual contact at the firm on +44 (0)20 3375 7000.

This publication is a general summary of the law. It should not replace legal advice tailored to your specific circumstances.

© Farrer & Co LLP, March 2022

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Adultification bias of black children: Q&A with Jahnine Davis

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The phrase "adultification bias" has evolved in recent years; it is not an evaluation of maturity based on observation of an individual child, but is instead a presumption of maturity, that can have a deeply harmful impact.

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'Feminism Is for Everybody: Passionate Politics' | bell hooks (2000)

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'Feminism Is for Everybody: Passionate Politics' | bell hooks (2000)

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bell hooks

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A genuine feminist politics always brings us from bondage to freedom, from lovelessness to loving....There can be no love without justice.-from the chapter "To Love Again: The Heart of Feminism"In this engaging and provocative volume, bell hooks introduces a popular theory of feminism rooted in common sense and the wisdom of experience. Hers is a vision of a beloved community that appeals to all those committed to equality, mutual respect, and justice.hooks applies her critical analysis to the most contentious and challenging issues facing feminists today, including reproductive rights, violence, race, class, and work. With her customary insight and unsparing honesty, hooks calls for a feminism free from divisive barriers but rich with rigorous debate. In language both eye-opening and optimistic, hooks encourages us to demand alternatives to patriarchal, racist, and homophobic culture, and to imagine a different future.hooks speaks to all those in search of true liberation, asking readers to take look at feminism in a new light, to see that it touches all lives. Issuing an invitation to participate fully in feminist movement and to benefit fully from it, hooks shows that feminism-far from being an outdated concept or one limited to an intellectual elite--is indeed for everybody.bell hooks is the author of numerous critically acclaimed books on the politics of race, gender, class, and culture. A frequent lecturer in the United States and abroad, she is Distinguished Professor of English at City College, City University of New York.

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Feminism Is for Everybody: Passionate Politics

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'Child Q: Four Met Police Officers Facing Investigation Over Strip-Search | Caroline Davies, The Guardian (2022)

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'Child Q: Four Met Police Officers Facing Investigation Over Strip-Search | Caroline Davies, The Guardian (2022)

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Child Q: four Met police officers facing investigation over strip-search

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Four officers served with gross misconduct notices after black schoolgirl searched without another adult present

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Twitter - https://twitter.com/TheBCNetwrk
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Supporting current & prospective Criminologists of Black heritage to network, learn & achieve together 🌍

If you want to go fast, go alone. If you want to go far, go together African Proverb.

Our progress during 2021...

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Supporting current & prospective Criminologists of Black heritage to network, learn & achieve together 🌍 If you want to go fast, go alone. If you want to go far, go togetherAfrican Proverb. Our progress during 2021...

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'They aren't talking about me' | Moya Bailey (2010)

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'They aren't talking about me' | Moya Bailey (2010)

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As a queer woman in love, sometimes it's hard to relate to what my straight sisters are going through. What used to make me want to hold rap stars accountable is now likely to pass my ears without so much as a raised eyebrow of concern from me. This is deeply disturbing and I don't know what to make of this shift. Is it age? A creeping conservative that has me running from my radical roots?

I honestly feel like I'm just so sick and tired of being sick and tired, I'd rather overlook the rampant misogyny and sexism on the airwaves to focus on what's compelling in the music. This is really troublesome because I wasn't this girl. In fact, there was a time when I abhorred people who gave conditional passes or tried to see the possibilities in a genre I thought was causing so many problems.

I feel like my ambivalence is in some ways a decision to opt out of the foolishness because honestly it's just too much to bear at times. The seemingly innocuous radio hit " BedRock " by Young Money has a line penned by the now incarcerated Wayne that I hadn't paid much attention to.

"I knock her lights out
but she still shine..."

Clever for sure, but violent as fuck. It really gave me pause because it's the type of lyric that washes over you, sandwiched between lyrics that are more or less memorable. This slightly veiled violence is often dismissed because it's said playfully and in the context of a medley that suggests a more amorous interpretation.

My reorientation to the misogynoir[1] ruling the radio took place when I tried to make the argument that " All the Way Turnt Up " was a great song because it didn't objectify women. This was something I could get behind; a song simply extolling the youthful value of keeping the bass bumping in your vehicle. That was until I read the lyrics and found the choice lyric "three dike bitches, and they all wanna swallow."

Only one line, one line out of 40 odd rather mundane lyrics (materialism, present controversy, and drug use notwithstanding). Is this a big deal? Should I be offended? I do feel disappointed. Even when things attempt to move away from the formula, MONEY+ CARS + HOES = hit record, they can't move that far; money+ cars+ hoes = hit record. A song about playing your music loud still has to call on the transformative power of Roscoe Dash, Travis Porter, et. al's masculinity to make lesbians want to suck a dick? Nice.

I wonder what it means that there are no songs on mainstream radio that challenge the status quo. And when artists do manage to break out, they look so out of place. Did you see the trippiness that was Erykah "On and On" Badu on 106 and park last year? Painfully awkward. I think folks still don't know what to do with her next to latest offering Jump Up in the Air, even with Wayne's ubiquitous co-signing.

So rather than deal with the persistent and pervasive assault on women in the music, I've cultivated a world that supports the age old adage in hip hop apologist vernacular that used to make my blood boil; "He's not talking about me." In my mostly queer academic class privileged world, I am pretty much immune to the direct fallout of lyrics like the ones I've mentioned. They are frustrating and disappointing but their utterance and repetition seem to have less and less direct effect on my movements or relationships with cis gendered black men.

I see my work in this life as trying to address these issues in the music as oppose to retreat from them but I find a fatigued ambivalence the most accurate articulation of where I am right now. I am trying to figure out what my evolving relationship to rap music will be and I welcome you along for the ride.

*update*

My feelings might be best expressed by this video (what's up w/ the (non) relationship between the single black girl dancer and the white girl ensemble?). Thanks @ Chaseology for the link.

LOOSEWORLD x Waverly Films: Reggie Watts in F_CK SH_T STACK from LOOSEWORLD on Vimeo.

[1] Word I made up to describe the particular brand of hatred directed at black women in American visual & popular culture.

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As a queer woman in love, sometimes it's hard to relate to what my straight sisters are going through. What used to make me want to hold rap stars accountable is now likely to pass my ears without so much as a raised eyebrow of concern from me.

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'Feminist Theory: from Margin to Center' | bell hooks (1984)

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'Feminist Theory: from Margin to Center' | bell hooks (1984)

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Bell Hooks

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Feminist Theory established bell hooks as one of international feminism's most challenging and influential voices. This edition includes a new preface by the author, reflecting on the book's impact and the development of her ideas since it was first published. In this beautifully written and carefully argued work, hooks maintains that mainstream feminism's reliance on white, middle-class, and professional spokeswomen obscures the involvement, leadership, and centrality of women of colour and poor women in the movement for women's liberation. Hooks argues that feminism's goal of seeking credibility and acceptance on already existing ground - rather than demanding the lasting and more fundamental transformation of society - has shortchanged the movement. A sweeping examination of the core issues of sexual politics, Feminist Theory argues that contemporary feminists must acknowledge the full complexity and diversity of women's experience to create a mass movement to end women's oppression.

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'Nobody is Supposed to Know: Black Sexuality on the Down Low' | C Riley Snorton (2014)

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How the "down low" media phenomenon reinforces troubling representations of black sexuality

Since the early 2000s, the phenomenon of the 'down low' - black men who have sex with men as well as women and do not identify as gay, queer, or bisexual - has exploded in news media and popular culture. This book traces the emergence and circulation of the down low in contemporary media and popular culture to show how these portrayals reinforce troubling perceptions of black sexuality.

"C. Riley Snorton has written a stunning new chapter in queer theory. This book magnificently extends Eve K. Sedgwick's concept of the closet to grapple with race, sex, and secrecy. Building on concepts like the 'glass closet' and examining the dynamics and geographies of the down low, Snorton makes the startling claim that the down low is not a set of hidden practices but that it actually constitutes the staging of the conditions of Black representability. This is a very important book and it will have an immediate impact on the study of race and sexuality." - Jack Halberstam, author of The Queer Art of Failure

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'Black Feminism Reimagined: After Intersectionality' | Jennifer Nash (2019)

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'Misogynoir Transformed: Black Women's Digital Resistance' | Moya Bailey (2021)

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Where racism and sexism meet-an understanding of anti-Black misogyny When Moya Bailey first coined the term misogynoir, she defined it as the ways anti-Black and misogynistic representation shape broader ideas about Black women, particularly in visual culture and digital spaces. She had no idea that the term would go viral, touching a cultural nerve and quickly entering into the lexicon.