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Mentioned on page 19.

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Hector's dolphins (Cephalorhynchus hectori hectori) are the smallest and rarest marine dolphins in the world and only found in New Zealand waters. Hector's dolphin are known to Māori by many names, including tūpoupou, tutumairekurai, maui, aihe, papakanua, upokohue, tukuperu, pahu, popoto and hopuhopu.

A sub-species of the Hector's dolphin is called the Maui dolphin (Cephalorhynchus hectori. Maui), which is only found on the west coast of the North Island and is critically endangered with a population between 57-75.

Hector's dolphins can only be found around the coast of the South Island. Nationally they are considered vulnerable, but further research is required on their population size, distribution and specific subpopulation trends. It is known that their distribution is very fragmented as a result of having a small territorial range of about 50 km (they never go far from where they were born).

This fragmentation of the population with lost connectivity between subpopulations is a significant concern as this impacts the gene flow between larger core populations. Isolated subpopulations are more susceptible to threats from human activities and other stressors in their environment, which can reduce their capability to cope with issues such as disease. This likely means that the Queen Charlotte Sound / Tōtaranui subpopulation is critically endangered.

They are the only dolphins in New Zealand with a rounded black dorsal fin (shaped like a Mickey Mouse ear). Their bodies are a distinctive grey, with white and black markings and a short snout.

Adult Hector's dolphins are less than 1.5 m in length and weigh between 40 and 60 kg with males being slightly smaller and lighter than females. At birth, Hector's dolphin calves have a total length of around 60-80cm and weigh 8-10 kg, and resemble a rugby ball with fins.

Females reach sexual maturity between seven to nine years of age. They produce just one calf every two to three years, making population increase a very slow process.

Most females only have four or five calves in a lifetime. Calving usually occurs between November and mid February, and calves stay with their mothers for up to two years.

Hector's dolphins use echolocation /sonar to find their food just like other dolphins, which is high frequency 'clicks' which bounce off surrounding objects such as seabed and fish, giving the dolphins a detailed picture of their surroundings.
Threats
Fishing is the main threat to the Hector's population. Like all marine mammals they need to come to the surface regularly to breathe. If they become tangled in set nets, they will hold their breath until they suffocate.

Inshore coastal fisheries probably have a greater impact than oceanic fisheries, because Hector's have a more restricted distribution than their oceanic relatives. According to the International Union for Conservation of Nature (IUCN), 60 per cent of all dead Hector's dolphins, for which cause of death could be determined, had died as a result of gillnet entanglement.

Injury from boats is a risk because Hector's dolphins live close inshore, often in bays and harbours. New born dolphins are particularly vulnerable as they swim relatively slowly, close to the surface so would be slow to get out of the way of a fast moving boat. Also the faster you go the less time the skipper has to see and avoid the the small new born dolphins.

Tūpoupou Marine Protected Area
The Tūpoupou Marine Protected Area is planned to be established in 2021 with the aim of protecting the breeding and birthing bays of the endangered Hector's Dolphin / Tūpoupou on the west coast of Arapaoa (formerly Arapawa) Island. As an added benefit the proposed area is also one of the feeding grounds for the endangered King Shag / Kawau a toru.

The area is called Tūpoupou not only because that is one of the names for Hector's Dolphin but it also means serious illness, an appropriate description for an ecosystem that needs help.

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Hector's Dolphin (Tūpoupou) - Totara For Totaranui

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Hector's dolphins (Cephalorhynchus hectori hectori) are the smallest and rarest marine dolphins in the world and only found in New Zealand waters. Hector's dolphin are known to Māori by many names, including tūpoupou, tutumairekurai, maui, aihe, papakanua, upokohue, tukuperu, pahu, popoto and hopuhopu. A sub-species of the Hector's dolphin is called the Maui dolphin (Cephalorhynchus hectori.

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"Femme Shark Manifesto!" by Leah Lakshmi Piepzna-Samarasinha

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"Femme Shark Manifesto!" by Leah Lakshmi Piepzna-Samarasinha

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Also published in the zine "Femme Sharke Communique" issue 1. In issue 2, the piece "Bull Shark Manifesto" by Qwo-Li Driskill was included (though, unfortunately, not available online).

Footnote 9 on page 27.

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FEMME SHARKS DON'T EAT OUR OWN.
FEMME SHARKS LIKE TO EAT THOUGH
FEMME SHARKS RECOGNIZE THAT FEMMES COME IN ALL KINDS OF SIZES AND EACH KIND IS LUSCIOUS. WE WORK TOWARDS LOVING OUR CURVY, FAT, SKINNY, SUPERSIZE, THICK, DISABLED, BLACK AND BROWN FINE-ASS BODIES EVERY DAY. WE REALIZE THAT LOVING OURSELVES IN A RACIST/SEXIST/HOMO/TRANSPHOBIC/ABLIST/CLASSIST SYSTEM IS AN EVERY DAY ACT OF WAR AGAINST THAT SYSTEM.
FEMME SHARKS DON'T THINK ANOREXIA IS CUTE.
WE THINK EATING A BIG-ASS MEAL IS SEXY.
WE SAY SCREW "HEIGHT WEIGHT PROPORTIONATE PLEASE" IN CRAIGSLIST WOMEN SEEKING WOMEN ADS AND IN LIFE.

WE HAVE BIG MOUTHS AND WE KNOW HOW TO USE
THEM. DON'T FUCK WITH US! ASK US IF WE WANT TO FUCK THOUGH !

FEMME SHARKS WILL RECLAIM THE POWER AND DIGNITY OF FEMALENESS BY ANY MEANS NECCESARY.
WE'RE GIRLS BLOWN UP, TURNED INSIDE OUT AND REMIXED.

FEMME SHARKS ARE OVER WHITE QUEERS OBLIVIOUSNESS TO QUEER OF COLOR, TWO SPIRIT AND TRANS OF COLOR LIVES.
WE KNOW THAT WE ARE A CENTER OF THE UNIVERSE
WE'RE OVER WHITE FEMMES AND BUTCHES WHO THINK THAT FEMME ONLY COMES IN THE COLOR OF BARBIE.
WE'RE OVER BUTCHES AND BOYS AND OTHER FEMMES TELLING US WHAT WE NEED TO DO, WEAR OR BE IN ORDER TO BE "REALLY FEMME."

FEMME SHARKS RECOGNIZE THAT FEMMES, BUTCHES, GENDERQUEER AND TRANS PEOPLE
HAVE BEEN IN COMMUNITIES OF COLOR SINCE FOREVER.
THAT BEFORE COLONIZATION WE WERE SEEN AS SACRED
AND WE WERE SOME OF THE FIRST FOLKS MOST VIOLENTLY ATTACKED
WHEN OUR LANDS WERE INVADED AND COLONIZED.
FEMME SHARKS WON'T REST UNTIL WE RECLAIM OUR POSITIONS
AS BELOVED FAMILY WITHIN OUR COMMUNITIES.

FEMME SHARKS AREN'T JUST DIMEPIECES AND TROPHY WIVES
FUCK THAT!
WE MIGHT BE YOUR GIRL,
BUT WE'RE OUR OWN FEMMES.
WE RECOGNIZE THAT FEMMES ARE LEADERS OF OUR COMMUNITIES.
WE HOLD IT DOWN, CALM YOUR TEARS, ORGANIZE THE RALLY, VISIT YOU IN JAIL, GET CHILDCARE HOOKED UP, LOAN YOU TWENTY DOLLARS.
FEMMES ARE WELDERS, AFTERSCHOOL TEACHERS, ABORTION CLINIC WORKERS, STRIPPERS, WRITERS, FACTORY WORKERS, MOMS, REVOLUTIONARIES DEDICATED TO TAKING THE SYSTEM THE HELL DOWN SO WE CAN BE FREE!

FEMMES ARE LEADERS IN TAKING CARE OF BUSINESS/ DEFENDING OUR QUEER AND TRANS OF COLOR COMMUNITIES.
WE USED OUR STILETTOS AS WEAPONS AT STONEWALL.
WE WERE THE TRANSWOMEN WHO FOUGHT BACK AT THE COMPTON
CAFETERIA
WE'RE THE GIRLS WHO STARE DOWN ASSHOLES STARING AT OUR LOVERS AND FRIENDS ON THE SUBWAY.
WE WALK EACH OTHER HOME
ACT CRAZY ON THE BUS TO GET ASSHOLES TO MOVE AWAY
AND KNOW HOW TO BREAK SOMEONE'S LEGS
WE SHARE WHAT WE KNOW.

FEMME SHARKS STAND UP FOR THE NEW JERSEY FOUR AND EVERY OTHER QUEER AND TRANS PERSON OF COLOR IN THE PRISON INDUSTRIAL COMPLEX FOR DEFENDING OUR LIVES.
WE BELIEVE IN SELF-DEFENSE AND SELF-DETIRMINATION.
WE BELIEVE THAT WE HAVE A RIGHT TO DEFEND OURSELVES AND OUR COMMUNITIES
AGAINST ANY KIND OF ATTACK-
FROM ASSHOLES ON THE STREET
TO RACIST WHITE CLUB OWNERS WHO WANT THREE PIECES OF ID
TO FOLKS WHO INSIST THAT WE'RE STRAIGHT.
TO PEOPLE WHO TAKE OUR LAND.

WE REMEMBER OUR DEAD- SAKIA GUNN, GWEN ARAUJO, AND MANY OTHER QUEER AND TRANS POC WHO DIED BECAUSE OF RACIST, HOMO/TRANSPHOBIC VIOLENCE
NOT AS A POLITICAL STATEMENT
BUT AS WOMEN WE LOVED IN REAL LIFE
WOMEN WHO COULD'VE BEEN US OR OUR LOVES.

WE ARE NOT GOING TO BE LEFT OUT OF "THE STRUGGLE."
NOT THIS TIME.
WE'RE NOT JUST A PRETTY FACE.

FEMMES GODDAMN WELL KNOW HOW TO STRAP IT ON, CHANGE THE OIL IN THE CAR AND PUT UP SHELVES.
WE CAN DO ANY GODDAMN THING WE WANT!
THAT'S WHY WE'RE FEMME SHARKS!
FEMME IS NOT THE SAME THING AS BEING OUR MOMS
FEMMES ARE BEAUTIFUL AND STRONG WHEN WE BOTTOM
AND WE'RE HOT AS HELL WHEN WE TOP
OUR BOTTOMING AND TOPPPING ARE BOTH GIFTS TO BE MET WITH RESPECT.
WHEN WE TAKE OUR LOVERS FIST ALL THE WAY INSIDE
ASK FOR WHAT WE WANT
BE THE BEST DIRTY GIRL
OR MAKE OUR LOVERS FLIP
WE'RE A FUCKING MIRACLE.
IN THE WORDS OF JILL SCOTT, "YOU GOTTA DO RIGHT BY ME. IT'S MANDATORY, BABY."

FEMME SHARKS SHOP AT ROSS, FOXY LADY, VALUE VILLAGE, THE HM $5 RACK, TORRID AND THE DOLLAR STORE , AND KNOW HOW TO SHOPLIFT
WE CONCOCT BRILLIANT STRATEGIES TO LOOK FINE
ON TEN DOLLARS OR LESS.
WE'RE ONLY "INVISIBLE" IF YOU DON'T KNOW HOW TO LOOK FOR US.

WE TAKE CARE OF EACH OTHER
RECOGNIZE THAT FEMMES ARE EACH OTHERS' WEALTH
HOS BEFORE BROS, ALWAYS!
FEMME SOLIDARITY AND LOVE FOR EACH OTHER
IS A REVOLUTIONARY FORCE
WE BELIEVE IN GIRLS LOVING GIRLS, RESPECTING EACH OTHER'S BRILLIANCE
NOT FIGHTING OVER BOIS OR BUTCHES
NOT TRYING TO BE THE ALPHA FEMME
WE'RE ANTI-DRAMA
BELIEVE IN THE POWER OF COMMUNITIES THAT HEAL HURT, APOLOGIZE, LISTEN TO EACH OTHER AND MAKE THINGS RIGHT.
WE BELIEVE IN BUILDING OUR QTPOC COMMUNITIES STRONG

FEMME SHARKS WERE THERE WHEN FRIDA KAHLO HOOKED UP WITH HER
GIRLFRIENDS
WHEN JOAN NESTLE, CHRYSTOS, JEWELLE GOMEZ, ALEXIS DE VEUX, SYLVIA RIVERA, DOROTHY ALLISON, MINNIE BRUCE PRATT AND AMBER HOLLIBAUGH MADE QUEER FEMME HISTORY
WHEN ZAPATISTA WOMEN HOOKED UP
WHEN OUR COUSINS WERE MAKING OUT IN THE WOMEN'S SECTION OF THE MASJID
WHEN OUR GRANDMAS AND QUEER AUNTIES SNUCK OUT AT NIGHT
DIDN'T GET MARRIED TIL LATE- OR AT ALL
HAS A BEST GIRLFRIEND
AND STOOD UP FOR HER
FEMME SHARKS WERE THERE.

FEMME SHARKS ARE IN THE BODIES OF COUNTLESS SEX WORKERS, NEIGHBORS AND LADIES WAITING FOR THE BUS AND IN THE LINEUP AT CENTURY 21.
AT RIIS BEACH, FUNKASIA, LOVERGIRL NYC, BUTTA, MANGO, MANHATTAN'S, DESILICIOUS, AND BIBI!
FEMME SHARKS LIVE ON THE REZ, IN CAPETOWN, NEWARK, OAKLAND!!!!!, THE SOUTH SIDE, NEW ORLEANS, COLOMBO, JUAREZ AND BROOKLYN SUBURBIA, THE FARM, AND LITTLE SMALL TOWNS.
WE'RE IN FOSTER CARE, THE PSYCH WARD, JUVIE, AND ABOUT TO BE EVICTED.

WE ARE SURVIVORS WHO ARE MORE THAN WHAT WE SURVIVED.
WE ARE FIGURING OUT HOW TO HEAL
AND HOW TO MAKE IT SO THAT NO ONE
WILL HAVE TO SURVIVE SEXUAL VIOLENCE EVER AGAIN.
WE BELIEVE IN THE TOTAL DESTRUCTION OF THE SYSTEM AS WE KNOW IT
TO MAKE SOMETHING MUCH MO BETTA
AND WE BELIEVE IN MAKING OUR OWN WAYS TO FIGHT AND RESIST
ON THE DAILY.

A FEMME SHARK IS ANY GIRL
WHO IS TOUGH, HUNGRY, FIGHTS FOR HERSELF AND HER FAM
AND IS WORKING ON BECOMCNG THE KIND OF GIRL
WHO FINDS GOD IN HERSELF
AND LOVES HER FIERCELY

WE'RE YOUR BEST GIRLFRIEND AND YOUR WORST NIGHTMARE

LOVE AND RAGE
THE FEMME SHARKS

FEMME SHARKS ARE ON PATROL!
JOIN THE MOVEMENT! SHARK SHARK IT UP!

FOR MORE INFORMATION, EMAIL

THEFEMMESHARKS@GMAIL.COM

Written by Founding Femme Shark Leah Lakshmi Piepzna-Samarasinha

The Femme Sharks are an idea that was dreamed up by SBBFFF (Slutty Brown Best Femme Friends Forever) Zuleikha Mahmood and Leah Lakshmi Piepzna-Samarasinha in March of 2008, Oakland, CA.

This work is shared under a Creative Commons license- feel free to share if you give credit where cred is due.

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FEMME SHARKS DON'T EAT OUR OWN. FEMME SHARKS LIKE TO EAT THOUGH FEMME SHARKS RECOGNIZE THAT FEMMES COME IN ALL KINDS OF SIZES AND EACH KIND IS LUSCIOUS. WE WORK TOWARDS LOVING OUR CURVY, FAT, SKINNY, SUPERSIZE, THICK, DISABLED, BLACK AND BROWN FINE-ASS BODIES EVERY DAY.

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"Tuxuci, named in the Tupi language, has kept her name through all this colonization, while most other marine mammals are named after a colonizer at worst and hailed by a bland western description at best" (p. 30).

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Tucuxi are highly aesthetic dolphins who aren't dissimilar to bottlenose dolphins in appearance. Smaller than Guiana dolphins, they only grow to a dainty 1.5 metres long and weigh around 50kg. Whilst their bodies are coloured in muted tones of blues and greys, their bellies are much lighter in shades of ivory, grey or pink. Stood proudly on their backs, tucuxi have low, triangular dorsal fins. To their sides, they bear broad flippers whilst their faces have pronounced beaks. Although tucuxi can be up to 30% smaller than the Guiana dolphins, their ranges overlap and it's nigh on impossible to tell them apart when only brief glimpses are seen.

What is life like for Tucuxi?

Whilst they have been seen in larger groups, tucuxi are most often found in small pods of just a few individuals. Together, they are extremely sociable and execute impressive stunts such as spyhopping, lobtailing, flipper-slapping and porpoising. They are, however, not so keen on socialising with people. Not ones to bow-ride or seek out human interaction, they prefer not to be approached and generally keep themselves to themselves. When they dive, tucuxi tend to only stay down for short periods of time, usually lasting 30 seconds to one minute. As well as other tucuxi, these dolphins are also happy to mingle with botos, the majestic, pink river dolphins.

The estimated population size for tucuxi is unknown.

What do Tucuxi eat?

Tucuxi eat a wide variety of freshwater fish and crustaceans.

Where are tucuxi found?

Tucuxi have made themselves at home throughout the Amazon basin and possibly in the Orinoco River too and are found therefore in rivers throughout Colombia, Peru, Ecuador and Brazil. Although protected in some areas because of their legendary importance, in other areas tucuxi are deliberately targeted by fishermen who view them as threats to their trade and for use in traditional medicine. As well as this, they also face very real dangers in the form of pollution, accidental bycatch and getting caught in fishing gear, human interference, habitat loss and the constructions of dams.

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Tucuxi - Whale & Dolphin Conservation USA

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Tucuxi are highly aesthetic dolphins who aren't dissimilar to bottlenose dolphins in appearance. Smaller than Guiana dolphins, they only grow to a dainty 1.5 metres long and weigh around 50kg. Whilst their bodies are coloured in muted tones of blues and greys, their bellies are much lighter in shades of ivory, grey or pink.

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Mentioned on page 31.

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Debbie Sims Africa is now 62 years old, living with her 39 year-old son who was born in prison, trying to figure out how a cell phone works, and walking with an electronic monitor locked to her ankle.

After nearly four decades, the first of the MOVE Nine – members of a radical political group convicted of killing police officer James Ramp in a shootout in Philadelphia’s Powelton Village neighborhood in 1978 – has been released from prison. In addition to killing officer Ramp, police and firefighters were injured in the shootout.

Africa was first eligible for release in 2008, and she has come before the parole board eight times since them. In May, she and MOVE members Janine Africa and Janet Africa faced the board, but only Debbie was granted parole.

“I still don’t think I’ve caught up with my emotions,” she said, three days after leaving the State Correctional Institute Cambridge Springs. “The fact that I left prison and my sisters Janine and Janet didn’t —  we came in on the same charges, we were arraigned the same, but when it came time to get out of prison, they didn’t do that the same. It’s a bittersweet victory for me.”

Two of the original MOVE Nine have died in prison. The other six still remain behind bars.

“I’m going to definitely spend a lot of time with me family, but I’m going to still advocate for my family still in prison,” said Africa sitting with her son, Mike Africa Jr., and her granddaughter, Alia, at a press conference.

“Janine and Janet are still there. Walking out those doors without them was really, really, really hard,” she said. “My husband is still in prison. He comes up in September. A portion of my life is going to be dedicated to that.”

The deadly 1978 standoff that led to conviction of the MOVE Nine was a precursor to the infamous 1985 bombing on Osage Avenue in West Philadelphia, when police dropped an incendiary device on top of the house where MOVE members had fortified themselves. The resulting conflagration consumed 65 houses — decimating the entire neighborhood while killing six adults and five children inside the house.

Two of those killed were children of Janine Africa and Janet Africa. They were in prison when it happened.

“We didn’t believe it when the officers came to tell us,” Debbie recalled. “It was devastating. I don’t think that I really let out all my feelings from that. We weren’t there in a physical manner. It was incredible.”

Debbie Africa, who was pregnant when she went to prison, said there were many hardships. But none was as crushing as having her newborn son, Mike Africa Jr., taken away from her.

“The hardest thing was when the prison was directed to take me to a hospital so they could take him away after three days,” she said, weeping. “There are no words to describe it. Feeling that emptiness.”

The attorney representing all three women, Brad Thomson with the Chicago-based People’s Law Office, said none has gotten into trouble inside prison in many years. They conducted themselves as role models for other prisoners seeking self-improvement, he said.

Before the parole hearing in May, the office of Philadelphia District Attorney Larry Krasner sent letters to the board in support of releasing Debbie, Janine, and Janet Africa.

“It was our determination that, after 39 years of incarceration, their parole did not pose a threat to public safety,” wrote a spokesman for the district attorney in an email.

Nevertheless, only Debbie Africa was released. Thomson said the parole board gave “boilerplate” reasons for denying Janet and Janine, including denying the circumstances of their offense and a lack of remorse.

He said the parole denials are political.

“Their records are remarkably similar,” said Thomson. “None have had any disciplinary infractions in decades. It’s hard to understand the rationale or the justification.”

MOVE is still an active political organization, although not as visible as it once was. Mike Africa Jr. would not say how many members there are, but he did say the group is dedicated to environmental issues, such as opposing industries involved in natural gas fracking and the Dakota Access Pipeline.

Mike Africa’s father, Mike Africa Sr., is incarcerated at Graterford and will face the parole board in September. Other members will follow shortly thereafter, while Janine and Janet will have another chance next May.

Thomson is encouraged by the release of Debbie Africa. “It’s a big step toward releasing the MOVE Nine,” he said.

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After 40 years, Debbie Africa of MOVE Nine released from prison - WHYY

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The first member of the MOVE Nine imprisoned for the third-degree murder of a Philadelphia police officer in 1978 is released from prison.

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Mentioned on page 31.

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Assata: Exile since 1979
On May 2 1973, Black Panther activist Assata Olugbala Shakur (fsn) Joanne Deborah Chesimard, was pulled over by the New Jersey State Police, shot twice and then charged with murder of a police officer. Assata spent six and a half years in prison under brutal circumstances before escaping out of the maximum security wing of the Clinton Correctional Facility for Women in New Jersey in 1979 and moving to Cuba.&nbsp

Assata: In her own words
My name is Assata ("she who struggles") Olugbala ( "for the people" ) Shakur ("the thankful one"), and I am a 20th century escaped slave. Because of government persecution, I was left with no other choice than to flee from the political repression, racism and violence that dominate the US government's policy towards people of color. I am an ex political prisoner, and I have been living in exile in Cuba since 1984. I have been a political activist most of my life, and although the U.S. government has done everything in its power to criminalize me, I am not a criminal, nor have I ever been one. In the 1960s, I participated in various struggles: the black liberation movement, the student rights movement, and the movement to end the war in Vietnam. I joined the Black Panther Party. By 1969 the Black Panther Party had become the number one organization targeted by the FBI's COINTELPRO program. because the Black Panther Party demanded the total liberation of black people, J. Edgar Hoover called it "greatest threat to the internal security of the country" and vowed to destroy it and its leaders and activists.

Watch And Or Download The Eyes Of The Rainbow Now Check These Resources For Assata Shakur! Please link Your Site to Assata Speaks!

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zayd malik shakur assata olugbala shakur

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On May 2 1973, Black Panther activist Assata Shakur (fsn) Joanne Deborah Chesimard, was pulled over by the New Jersey State Police, shot twice and then charged with murder of a police officer.

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Their twitter: https://mobile.twitter.com/subversesirens

Mentioned on page 53.

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0:00 / 0:15•Watch full video

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Subversive Sirens: Gold-Winning Synchronized Swimmers Fight For Body Positivity, Equality | NBC News

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"Care Work: Dreaming Disability Justice" by Leah Lakshmi Piepzna-Samarasinha

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"Care Work: Dreaming Disability Justice" by Leah Lakshmi Piepzna-Samarasinha

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Footnote 19 on page 56.

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In their new collection of essays, Lambda Literary Award-winning writer and disability justice activist Leah Lakshmi Piepzna-Samarasinha explores the politics and realities of disability justice, a...

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Mentioned on page 70.

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Writer

Alexis De Veaux has written in multiple genres-poetry, fiction, memoir, journalism, biography, children's literature and plays. Writing is a way she reimagines the inequities of race, gender, sexuality and class in black diasporic lives.

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Alexis De Veaux has written in multiple genres-poetry, fiction, memoir, journalism, biography, children's literature and plays. Writing is a way she reimagines the inequities of race, gender, sexuality and class in black diasporic lives.

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#restinpowertonimorrison

Footnote 27 on page 77.

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Toni Morrison is one of the most celebrated authors in the world. In addition to writing plays, and children's books, her novels have earned her countless prestigious awards including the Pulitzer Prize and the Presidential Medal of Freedom from President Barack Obama. As the first African-American woman to win the Nobel Prize in Literature, Morrison's work has inspired a generation of writers to follow in her footsteps.

Toni Morrison was born on February 18, 1931 in Lorain, Ohio. The second of four children, Morrison's birth name was Chloe Anthony Wofford. Although she grew up in a semi-integrated area, racial discrimination was a constant threat. When Morrison was two years old, the owner of her family's apartment building set their home on fire while they were inside because they were unable to afford the rent. Morrison turned her attention to her studies and became an avid reader. She was able to use her intellect on the debate team, her school's yearbook staff, and eventually as a secretary for the head librarian at the Lorain Public Library. When she was twelve years old, she converted to Catholicism and was baptized under the name Anthony after Saint Anthony of Padua. She later went by the nickname "Toni" after this saint.

In 1949, Morrison decided to attend a historically black institution for her college education. She moved to Washington, D.C. to attend Howard University. While in college, Morrison experienced racial segregation in a new way. She joined the university's theatrical group called the Howard University Players, and frequently toured the segregated south with the play. In addition, she witnessed how racial hierarchy divided people of color based on their skin tone. However, the community at Howard University also allowed her to make connections with other writers, artists, and activists that influenced her work. After graduating with a bachelor's degree in English, Morrison attended Cornell University to earn the Master of Arts in English. When she graduated in 1955, she began teaching English at Texas Southern University but returned to Howard University as a professor. While back at the university, Morrison taught the young civil rights activist Stokely Carmichael, and met her husband Harold Morrison. The couple had two children, Harold and Slade.

After teaching at Howard University for seven years, Morrison moved to Syracuse, New York to become an editor for the textbook division of Random House publishing. Within two years, she transferred to the New York City branch of the company and began to edit fiction and books by African-American authors. Although she worked for a publishing company, Morrison did not publish her first novel called The Bluest Eye until was she was 39 years old. Three years later, Morrison published her second novel called Sula, that was nominated for the National Book Award. By her third novel in 1977, Toni Morrison became a household name. Song of Solomon earned critical acclaim as well as the National Book Critics Circle Award. The success of her books encouraged Morrison to become a writer full time. She left publishing and continued to write novels, essays, and plays. In 1987, Morrison released her novel called Beloved,based on the true story of an African-American enslaved woman. This book was a Bestseller for 25 weeks and won countless awards including the Pulitzer Prize for Fiction. In 1993, Morrison became the first Black woman to win the Nobel Prize in Literature. Three years later, she was also chosen by the National Endowment for the Humanities to give the Jefferson Lecture, and was honored with the National Book Foundation's Medal of Distinguished Contribution to American Letters.

Morrison's work continued to influence writers and artists through her focus on African American life and her commentary on race relations. In 1998, Oprah Winfrey co-produced and starred in the film adaptation of Morrison's book, Beloved. The film also starred major Hollywood actors including Danny Glover, Thandie Newton, and Kimberly Elise. Following this, Morrison's books were featured four times as selections for Oprah's Book Club. While writing and producing, Morrison was also a professor in the Creative Writing Program at Princeton University. Her work earned her an honorary Doctorate degree from the University of Oxford, and the opportunity to be a guest curator at the Louvre museum in Paris. In 2000, she was named a Living Legend by the Library of Congress. Morrison also wrote children's books with her son until his death at 45 years old. Two years later, Morrison published the last book they were working on together and received the Presidential Medal of Freedom in that same month. In June of 2019, director Timothy Greenfield-Sanders released a documentary of her life called Toni Morrison: The Pieces I Am. Morrison passed away two months later from complications of pneumonia.

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Toni Morrison is one of the most celebrated authors in the world. Read more at womenshistory.org.

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"A Litany for Survival", poem by Audre Lorde

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"A Litany for Survival", poem by Audre Lorde

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Footnote 29 on page 79.

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Mentioned on page 84.

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Even as a toddler, Odin said he wanted to be a zookeeper. Born in Australia, Odin and his family relocated to a farm in Waiuku when he was just three years old, igniting his connections with wildlife. Befriending everything from toads and snakes, to cows, insects, and even ferrets in the hayshed - he can't recall a time when he wasn't fascinated by animals, making friends with the largest to the smallest of creatures. And now, after many years of commitment to conservation and skill-building in his role at Auckland Zoo, Odin gets to channel his learnings into vital conservation efforts for the worlds most endangered sea lion (rāpoka) mainly found in only the southern-most parts of New Zealand.

They do it for the love - conservation work is rarely glamourous. It's physical, and at times dirty. It's long sleepless nights, tiring days, and being prepared to come back with a few battle wounds after losing fights with dense scrub and mixed terrain. But with that also comes the thrills, the unforgettable moments, a love for all animals, and a sense of purpose. These are traits common of zookeepers - a group of people that care deeply about the quality of life of all animals. It's this passion that makes them strive to be kaitiaki, or guardians, of wildlife so that future generations can make those same connections they had the privilege of making.

Odin didn't know exactly what it meant to be a zookeeper, so he began his journey with a few weeks of work experience at Auckland Zoo around 12 years ago. He was lucky to get experience working with a range of animals, but it became quickly apparent his heart was invested in elephants and seals. It was the incredible connection he could see the team had built with them, all based on trust, respect, and a deep bond. Unsure of how to turn this passion into a career, but armed with the knowledge that this was how he wanted to spend his working life, he asked the team's advice.

"I was this bogan with long blond hair, stubbies, and I'm sure everyone would have been thinking, 'Who is this dude from Waiuku?' They told me to apply for the animal course at Unitec, and I don't think they really thought I was going to follow through, but I knew what I wanted, and I did," Odin said.

I really enjoy it, just getting the opportunity to do something that is directly helping the most endangered sea lion in the world. Working with wildlife, when you know you're doing something of value for a species, it's rewarding, valuable, and you feel a great sense of achievement.

Odin, Elephants and Seals keeper, Auckland Zoo

After getting a last-second placement in the Unitec course, Odin began volunteering at Franklin Zoo (regular voluntary zoo work was a requirement of the course), and after a chance encounter with Andrew again - team leader of elephants and seals at Auckland Zoo - Odin's enthusiasm and work ethic still stood out months later. Andrew offered Odin casual work at Auckland Zoo, which then eventuated into a full-time job. That was 10 years ago, and when it comes to his dream job, Odin is still living it.

Around five years ago, Odin began working with Auckland Zoo's rescued sea lions and seals. Quality of life is always top priority for our zoo whānau, so it's important to have a relationship with the animals where the team is able to take bloods, or calmly restrain them for health checks. It's always about doing this safely, but as quickly as possible, and keeping it a stress-free situation for the animals and staff, and this can only come with time and experience working with them.

"Seals taught me a lot, just working around them, learning how to move around them, and watching their behaviour," Odin said.

It's these skills which enable Odin to contribute to helping wild populations, in a variety of situations. Years ago, in a Papakura McDonalds car park, an extremely large fur seal - over 100 kgs - had made himself at home. Sadly, this situation is becoming more frequent due to urban sprawl, leaving less and less habitat for our precious taonga. So in this carpark, Odin and head vet James managed to carefully move around this big fella, get him into a crate, and back out to the ocean. Last year Auckland Zoo was contacted by our partners at the Department of Conservation (DOC) when a fur seal pup was found entangled in fishing twine at Piha Beach. Odin's skills came in to play when he journeyed out to Piha to collect the injured pup, and brought him to our Vet Hospital for assessment.

"Fur seals are doing really well, their numbers are growing and we're going to see pups in some unfamiliar areas - train tracks, someone's back lawn, and unfortunately we expect more and more incidents like this. It's about being prepared and making sure the public know the best thing they can do is keep their distance and alert DOC," Odin said.

The skills Odin has learnt at Auckland Zoo are also able to be passed on to other conservationists wanting to play their part. Odin has taken part in workshops where his skills and knowledge are passed on to DOC staff around Auckland, who don't have as much handling experience but need to know how to work with seals, crate them, what their body language should resemble, and how to act around them to keep their stress at a minimum.

He's not only able to help wildlife in distress, but also contribute directly to stopping their extinction. Odin is part of a talented team of conservationists, lead by DOC, that visit Stewart Island every year to tag rāpoka - the most endangered sea lion pups in the world. Each sea lion born on Stewart Island gets a specific and unique tag number, so if it shows up on the mainland or on another island, it can be traced back to originating from Stewart Island. Recognising where sea lions come from and end up is vital so we can better protect those areas against threats, and do things to encourage their return to the mainland. This data also can show us gender ratios which can give us insight into what the next breeding season may look like, and help us understand if colonies are establishing and growing - you can't stop a population declining in numbers without being aware of it in the first place. Led by Odin, Auckland Zoo is looking into other ways we can directly help sea lions in the wild.

"I really enjoy it, just getting the opportunity to do something that is directly helping the most endangered sea lion in the world. Working with wildlife, when you know you're doing something of value for a species, it's rewarding, valuable, and you feel a great sense of achievement."

Odin is the primary carer for our rescued fur seal Orua, and compares these amazing animals to dogs, except they can dive deep and hold their breath under water. They are incredibly smart, love to learn new things, and will do anything for some fish!

"I'm always thinking about what I can teach him next - thinking about new behaviours, and things they can learn that not only they will enjoy, but to ensure they are active, moving well, and as they age checking them for any signs of change - behaviourally and physically. They love to be mentally stimulated, so that's the process driving to work in the morning, wondering how to make their day as enjoyable as possible."

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Kaitiaki for Rāpoka - the World's most Endangered Sea Lion | Auckland Zoo

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Even as a toddler, Odin said he wanted to be a zookeeper. Born in Australia, Odin and his family relocated to a farm in Waiuku when he was just three years old, igniting his connections with wildlife.

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Mentioned on page 84.

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Republication from Te Karaka Raumati / Summer 1998, page 20
By Tā Tipene O'Regan

The passage of the Ngai Tahu Claim Settlement into law on 29 September 1998, was an historic and significant point in the long history of Ngai Tahu. As I stood there in Parliament while our people sang I thought of Tūhawaiki's famous speech at the Ōtākou purchase in 1844 when he spoke of being surrounded by the memories of his own generation rather than those of ancient times.

The people who were in my mind were those kaumātua with whom we have worked in the struggle for justice in our own generation but who have died over the last twenty or so years. They sat at the old Trust Board table, they sat through the long years before the Tribunal, they travelled from hui to hui and loyally supported our people's cause. Many of them contributed not just their time but their savings as well. Their children and, in some cases, their mokopuna were there singing but I could not get them out of my mind then or in the days that have followed.

Over the next year or so we have some enormous challenges as we work through the options we have secured in the settlement. We will be making decisions in a time of grave difficulty in the international economy. New Zealand is already powerfully affected by the world downturn and there is little prospect that things will improve over the time that we have the capacity to handle the economics as well as anyone and there's not much we as Ngai Tahu can do about the larger political frame of our country. That is something we can only cope with as it happens.

We can, however, do something about the quality of our own internal politics and pledge ourselves to maintaining our cohesion and our unity as a people. We must insist on the highest standards of commitment and focus from our leaders. We must desist from regional jealousies and 'mana-munching' and seek a new generosity of spirit. We must commit ourselves to making the best decisions on the settlement options that it is humanly possible to make. If we can devote ourselves to that cause over the next twelve months then we will have justified the faith that our kaumātua placed in us and honoured our duty to the coming generations.

The trust of those departed who were present with us last week in Parliament will not have been misplaced.

Ka haere te po! Ka haeremai te Ao! Ka ao, Ka ao, Ka Awatea!
The History of the Claim Republication from Te Karaka Raumati / Summer 1998, page 24-26
Ngāi Tahu made its first claim against the Crown for breach of contract 149 years ago.

In 1849, Matiaha Tiramorehu petitioned the Crown to have put aside adequate reserves to land for the iwi, as it had agreed to do under the terms of its land purchases from Ngāi Tahu

In the 20 years from 1844, Ngai Tahu signed formal land sale contracts with the Crown for some 34.5 million acres, approximately 80% of the South Island, Te Wai Pounamu.

The Crown failed to honour its part of those contracts when it did not allocate one-tenth of the land to the iwi, as agreed. It also refused to pay a fair price for the land.

Robbed of the opportunity to participate in the land-based economy alongside the settlers because the Crown failed to honour its contractual undertakings, Ngai Tahu became an impoverished and virtually landless tribe. Its full claim involved some 3.4 million acres of lost land, one-tenth of the Ngai Tahu lands total sold to the Crown.

When Ngai Tahu first took its case to the courts, in 1868, the government passed laws to prevent the Courts from hearing or ruling on the case. A Commission of Inquiry a decade later had its funding halted by the Crown to prevent it completing its work. In 1887, Royal Commissioner Judge MacKay said only a "substantial endowment" of land secured to Ngai Tahu ownership would go some of the way to "right so many years of neglect".

By the time of the findings on the land claim by the Waitangi Tribunal in 1991, at least a dozen different commissions, inquiries, courts and tribunals had repeatedly established the veracity and justice of Ngai Tahu's claim. The Waitangi Tribunal itself said after extensive hearings: "The Tribunal cannot avoid the conclusion that in acquiring from Ngai Tahu 34.5 million acres, more than half the land mass of New Zealand, for £14,750 pounds, and leaving them with only 35,757 acres, the Crown acted unconscionably and in repeated breach of the Treaty of Waitangi".

"As a consequence, Ngai Tahu has suffered grave injustices over more than 140 years. The tribe is clearly entitled to very substantial redress from the Crown".

These "grave injustices" based on the "unconscionable theft" by the Crown are the basis of the claim which Ngai Tahu has pursued. As well as stolen land and food sources, fisheries and forests, the claim relates even to hospitals and schools which Crown agents had promised would be built and provided for iwi in each area when the land purchases were made.

Dozens of breaches of the Treaty of Waitangi's provisions are identified in the Tribunal's three separate reports on Ngai Tahu claims.

These reports detail clear fraud and theft by the Crown, which deliberately used every available process and loophole to alienate Ngai Tahu from its land and resources, for minimum payment.

Ngai Tahu suffered no openly declared raupatu or confiscations, as happened in the north. However, the Crown's action in taking land and refusing to meet its contract obligation to allocate one-tenth to the iwi, deprived five generations of the tribe of virtually all the land and resources required to survive at anything other than subsistence level. By the early 1900s, fewer than 2,000 Ngai Tahu remained alive in their own land.

In 1986, Rakiihia Tau filed the Ngai Tahu claims with the Waitangi Tribunal. Negotiations between the Crown and Ngai Tahu on the claims began in 1991, after the release of the tribunal's Ngai Tahu land claims report.

The assets available for use in any settlement were recognised as Crown-owned assets within the Ngai Tahu tribal boundaries in the South Island. Ngai Tahu has consistently said no private land or homes should be included in the negotiations.

The negotiations which began in 1991 were suspended unilaterally by the Crown in 1994. Ngai Tahu then sought and won court orders against the Crown, securing orders to prevent the sale of Crown-owned land and other Crown assets in the South Island. The Court ruled such assets had to be preserved for potential use in any settlement reached between the parties.

Following the intervention of the then Prime Minister, Mr Jim Bolger, negotiations were resumed in 1996. They led to the signing of nonbinding Heads of Agreement on the 5th of October 1996, then the signing of the Deed of Settlement at Kaikōura on the 21 November 1997, and the passage of the Ngai Tahu Claim Settlement Act on the 29th September 1998.

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Ngāi Tahu Claim Settlement Act, 29 September 1998 - Te Rūnanga o Ngāi Tahu

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The passage of the Ngai Tahu Claim Settlement into law on 29 September 1998, was an historic and significant point in the long history of Ngai Tahu. As I stood there in Parliament while our people sang I thought of Tūhawaiki's famous speech at the Ōtākou purchase in 1844 when he spoke of being surrounded by the memories of his own generation rather than those of ancient times.

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Mentioned on page 88.

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Amazon River Dolphin (Pink Dolphins) | Species | WWF

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The Amazon river dolphin, also known as pink river dolphins, is becoming vulnerable in certain areas due to dams and contamination of rivers and lakes. Help WWF save them.

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Mentioned on page 99.

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Tavia Nyong'o is Professor of African American Studies, American Studies, and Theater Studies at Yale University. He works in contemporary aesthetic and critical theory with a particular attention to the visual, musical, and performative dimensions of blackness, as well as to the affective and technocultural dimensions of modern regimes of race.

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"Indigenous-owned fishing company that is actively fighting against the extinction of the New Zealand white front dolphin" (p. 101)
"is also one of two major fishing companies in Aotearoa partnering with WWF to change the national policy to protect dolphins more rigourously and effectively (p. 106).

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"The striped dolphin (Stenella coeruleoalba) got sum to say. She's sick and tired. Of being sick and tired" (p. 104).
(OutKast reference)

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Outkast - Git Up, Git Out (Official HD Video) ft. Goodie Mob

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"Greek activists who are currently using music and community education to raise awareness and stop off-shore drilling speculation" (p.105).

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As other countries turn away from fossil fuel exploration, Greece is searching for oil and natural gas amid protests. But a global shift to renewables and the pandemic are complicating drilling plans.

A group of young Greek women in traditional dress and wearing face masks, hand out flyers to shoppers and hold signs reading "nature is our antidepressant," and "my appearance is a political act."

For the past three years, the all-women activist group Vrisoules have been interrupting politicians' speeches and political rallies with singing and dancing to protest oil and gas exploration in Western Greece.

Their name is the Greek word for natural springs, just one of the precious features of the landscape the group says is threatened by fossil fuel exploration. During the protests, they dress in black to highlight what they say is the severity of the situation.

Several oil and gas companies, including US multinational Exxon Mobil and Spanish company Repsol, have rights to explore for oil and gas in an area that includes Crete and the Ionian islands.

These landscapes, with their sandy beaches lapped by azure Mediterranean waters, attract some 11 million visitors each year — or 30% of the country's tourism.

And they're a draw for wildlife, too, encompassing Europe's biggest loggerhead turtle nesting spot and key habitat for whales and dolphins.

High school teacher Eleftheria Tsouknaki says tourism and nature could be damaged if drilling plans go ahead. She and a handful of friends started the group when a friend told them about fossil fuel exploration near their hometown of Ioannina and quickly "understood the dangers."

To make others aware, they began their musical campaign. And they are not the only ones demanding the Greek government rethink its decision to allow oil majors into some of the country's most iconic beauty spots.

At the beginning of February, the Greek and Spanish chapters of international conservation NGO WWF wrote to Greek Prime Minister Kyriakos Mitsotakis asking him to cancel all existing exploration concessions and forbid any new ones.

"It's an outdated political decision made with the wrong data a decade ago and is trapping the country in an energy system of high economic risk and high carbon intensity," the letter read.

Against the tide

It's also a decision that runs against the European grain, as countries like Italy, Croatia, Spain and France have banned fracking, and a group of 63 European Union lawmakers, mainly from the Green bloc, is now calling for a ban on offshore oil drilling across all 27 EU members.

Hydraulic fracturing, or fracking — which involves injecting water, sand and chemicals into shale rock at very high pressure to recover gas or oil — is particularly unpopular across Europe, as people fear the chemicals leaching into soil and water supplies.

Hellenic Hydrocarbon Resources Management (HHRM), which manages the country's hydrocarbon exploration and exploitation rights, says fracking isn't allowed in Greece. But activists and some political parties, like the Greens, claim the law leaves space for the practice.

"We're against fracking and we don't want the country to go back in time while the rest of the world is putting an end to it," Tsouknaki said.

Environmental groups fear pollution from drilling or a potential oil spill could damage the local ecosystem, which includes sea turtle habitat

Greece began selling oil and gas concessions at the height of the eurozone debt crisis in 2011, when the country desperately needed cash to avoid bankruptcy.

Last year, Mitsotakis' center-right government made sweeping changes to the country's environmental laws that, among other things, open up protected areas to drilling. Now, some 10% of Greece's landmass is earmarked for hydrocarbon exploration, with further plans for drilling.

A bridging technology for the energy transition?

As part of the EU, Greece is required to do its bit to give up fossil fuels and cut the bloc's emissions by 55% on 1990 levels by 2030. With plentiful sun, it aims to cover 35% of its energy consumption with renewables like solar by that date.

But Aristofanis Stefatos, of HHRM says natural gas, which is less carbon-heavy than coal, also has a role to play as the country aims to ditch domestically produced brown coal by 2028.

The coastal waters around Greece are home to a number of marine mammals, including dolphins

Currently, Greece imports most of its natural gas. Pushing ahead with exploration now could boost the country's energy independence.

"Given the high cost and the time required to develop alternative solutions, it is evident that we should try to develop the potential gas reserves in Greece as soon as possible," Stefatos said, adding that infrastructure being developed now for natural gas could eventually be used for hydrogen generated from renewables: "Gas infrastructure sets the foundation for hydrogen, one of our best options for clean future fuels."

Threats to air, sea and land

Eco activists, however, are skeptical of this "bridging technology" argument, insisting that Greece's gas and oil, like other fossil fuels, should be kept in the ground. It's a skepticism shared by some energy experts.

"Gas is a bridge to nowhere," said Claudia Kemfert, head of the department Energy, Transportation, Environment at the German Institute of Economic Research (DIW Berlin), in a recent DW interview. "Instead of bridging technologies, we need future technologies, namely renewable energy."

Fire boat response crews battle the blazing remnants of the offshore oil rig Deepwater Horizon back in 2010

Eleftheria Tsouknaki believes the current drive for exploration has less to do with a managed energy transition than profit. "Greece is being cut into blocks for hydrocarbon exploration and extraction," said the activist. "The whole Mediterranean basin is in danger, from Greece to Spain and northern Africa because of it."

Helen Briassoulis, a professor in the Department of Geography at the University of the Aegean, says air, soil and water pollution from drilling operations and chemical pollution from fracking could harm wildlife, land and water. That in turn, would put jobs at risk in an area highly dependent on tourism, fishing and farming.

She added that one other major polluting risk is that of an accidental oil spill from offshore drilling, similar to the BP Deepwater Horizon disaster, which released 4.9 million barrels of crude into the Gulf of Mexico in 2010, killing 11 rig workers and millions of animals.

"Such big-scale projects are like you're gambling with nature," Briassouli said. "Offshore drilling is a great disaster and I don't think there's been a lot of debate in Greece on what we'll do in the case of an accident."

Covid leaves future uncertain

However, just as the pandemic has dampened the Vrisoules dancers' public performances, it has also complicated fossil fuel exploration.

Vrisoules has to stop singing and dancing to make their voices heard and have adapted to other forms for protest due to COVID-19

A decade on from the economic crisis that spurred Greece's concession sell-off, the economic fallout from the COVID-19 pandemic and plummeting oil prices prompted energy firm Repsol to announce it would pull out of its interests in Western Greece earlier this year.

Stefatos cautioned against "hasty conclusions about freezing of the exploration activities," stressing that they were continuing in all other blocks, "albeit in some cases with some delays related mostly to the effects of the pandemic on-field operations."

For Tsouknaki the rest of her troupe, the fight to block the exploration continues, if largely online and without singing as the pandemic continues.

"No one should divide half a country from north to south in fields [for oil extraction], especially in virgin areas and areas that might affect the sea and clean water reserves," Tsouknaki said.

Correction 1/04/2021: An earlier version of this article mistakenly stated that Aristofanis Stefatos said fracking would boost Greece energy independence. Stefatos instead said exploration could help with this. The error was made during the editing process.

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In Greece, women activists sing and dance against oil and gas | DW | 01.04.2021

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As other countries turn away from fossil fuel exploration, Greece is searching for oil and natural gas amid protests. But a global shift to renewables and the pandemic are complicating drilling plans.

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Interview with Kevin Quashie on his book, "The Sovereignty of Quiet"

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Interview with Kevin Quashie on his book, "The Sovereignty of Quiet"

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Footnote 35 on page 111.

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African American culture is often considered expressive, dramatic, and even defiant, notes Quashie. Quiet is a metaphor for the inner life, and as such, enables a more nuanced understanding of black culture.

Quashie will discuss The Sovereignty of Quiet on Tuesday, Sept. 25, at 4:30 p.m. in Neilson Browsing Room. He recently responded to questions about the book.

Gate: How do you define your concept of Quiet?

Kevin Quashie: I try to make a distinction between the way that we commonly use the term "silence"-which is often imagined as something that is withheld or as absence-and the idea of Quiet, which I think of as a quality of being, as a manner of expression. Quiet can describe something that is vibrant-for example, one can say that a song or a novel is quiet. Quiet is a certain quality of being and it is this quality of being I am interested in. I know that silence can be expressive too-one can communicate something by not speaking, or by withholding. But, for me, the difference is the way that Quiet seems to represent a kind of inwardness, the vast feelings and thoughts and desires of one's inner life; the expressiveness of Quiet is not about suppression or reservation...it is an expressiveness that is interior.

I think that these ideas about Quiet reflect a particular dynamic of the way that race is tethered to publicness-race is a concept that is formed and contested in public discourse. But it also reflects the way that publicness is such an important feature of American culture as a whole. Part of it has to do with the significance of publicness (public spaces but also the way that notions of publicness are key to what it means to be a free citizen).

Gate: How did you come to embark on scholarly treatment of the topic of Quiet?

KQ: I think I have been interested in Quiet for much of my conscious life, though I certainly didn't always think of the term as I do now. I am inclined to be shy, to be observant, I like to study moments, people, and situations quietly. But I also know how to be social, I know how to overcome or compensate for shyness. Indeed, it has been important for me to do this, since there are ways that quiet can be misread (in general, but also specifically in terms of race and gender, for example). So the interest is very personal, almost psychological. Even as the book is not memoiristic, its shape is deeply personal: I am a child of quiet.

But there is another formative moment-when I started reading work by black women writers (and other women of color) in the early 1990s. I was struck by the fact that in many of these works, race and its social meanings were important but not necessarily paramount, that the representations of black life was not over-determined by racial discourse. The lives of black people, in the imaginations of these writers, were broad and multiple and complicated. So I started to think about what it meant to think about black life through some other framework, not one that ignores the enduring significance of race and racism, but one that imagines that there is an expansiveness to the humanity of a black person. I have been thinking about this idea for a long time, and in a variety of ways, some of them casual, some of them deliberate. And though I played around with other terms that might serve as a metaphor to help me organize my thinking, none of them ever seemed as capable as Quiet, a term which locked itself into my consciousness sometime in 2002.

Gate: What might we in society learn from the examples in your book of Quiet's magnitude?

KQ: I think that we can become a little more aware of the ways that we tend to understand or interpret blackness, interpretations that are pretty unconscious and that are made within black culture but also from outside of it. For example, resistance: resistance is so readily identified with black culture-it is a commonsense notion that black culture is expressive, dramatic, even defiant...characterizations that all point toward the notion of resistance. Resistance is such a powerful idiom in how we think about black culture, that it is a nearly unconscious assumption.

And while I am not arguing against resistance (I mean, organized and informal acts of resistance have been legendarily important to American history, never mind to black people's experience), I do think that the prevalence of understanding black culture through the framework of resistance actually keeps us from being able to see/notice black humanity; it is as if black people have no inner life, as if their being only conjures up a social narrative of racism and the resistance of racism, violence and the triumph over violence.

Again, I don't think that we have to give up appreciating the ways that resistance (and its related terms) play a vital part in black American history, but I also think that we can be careful about the ways that resistance serves as such a dominant catch-all for thinking about blackness. Sometimes it feels that for all of the ways that our thinking about blackness has changed, that the equivalence between blackness and resistance is not one of them.

Gate: What role does Quiet, as a paradigm, play in your life? Have you used Quiet or related concepts to engender an outcome? The result?

KQ: Ah, I was intentional about not making any personal or biographical references in the book; my life is not interesting enough to be useful in this way. But more than this: I was trying to avoid the idea that Quiet might be connected with behavior-as if it were a synonym of silence, a kind of inaction or a less-expressive and less-attractive action; I wanted Quiet to stand as a concept, a habit of being, a metaphor for the wildness and wideness of one's inner life.

But, of course, Quiet, in all kinds of forms, is deeply important to my life, to how I think about my life and how I think about what kind of human being I am, am becoming, want to become. There are ways that my racial identity (not alone but in concert with gender and other identities)-the way race seems to shape how people interact with me-is in conflict with what I might call my Quiet. That is, I spend a lot of time thinking about and through my inner sensibilities, which organizes much of how I live and try to live; and yet, this self-concept is often different from the ways that ideas of race seem to shape some of my social experiences.

Here's one specific way that a notion of Quiet has been useful to my life: being aware of the power of publicness in our society has allowed me to build, consciously, an ambivalent relationship to publicness, to try to find ways to manage the impact of publicness in my life. And I don't just mean professionally-managing public contexts or expectations-but personally, too. I am always looking for the intimate aspect of any public situation, since I think that the intimacy helps me to be more honest, more free, more capable in whatever interaction. This has informed my teaching in the classroom, for example.

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Kevin Quashie on "The Sovereignty of Quiet"

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African American culture is often considered expressive, dramatic, and even defiant, notes Quashie. Quiet is a metaphor for the inner life, and as such, enables a more nuanced understanding of black culture. Quashie will discuss The Sovereignty of Quiet on Tuesday, Sept. 25, at 4:30 p.m. in Neilson Browsing Room.

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Academic Article, "Anti-Trans Optics: Recognition, Opacity, and the Image of Force" by Eric A. Stanley

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Academic Article, "Anti-Trans Optics: Recognition, Opacity, and the Image of Force" by Eric A. Stanley

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Footnote 37 on page 112.

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If your browser does not continue automatically, click

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Essay Collection, "The House that Race Built" Edited by Wahneema Lubiano

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Essay Collection, "The House that Race Built" Edited by Wahneema Lubiano

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Footnote 38 on page 113.

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In these essays, brought together by the scholar Wahneema Lubiano, some of today's most respected intellectuals share their ideas on race, power, gender, and society.

The authors, including Cornel West, Angela Y. Davis, and Toni Morrison, argue that we have reached a crisis of democracy represented by an ominous shift toward a renewed white nationalism in which racism is operating in coded, quasi-respectable new forms.

In these essays, brought together by the scholar Wahneema Lubiano, some of today's most respected intellectuals share their ideas on race, power, gender, and society.

The authors, including Cornel West, Angela Y. Davis, and Toni Morrison, argue that we have reached a crisis of democracy represented by an ominous shift toward a renewed white nationalism in which racism is operating in coded, quasi-respectable new forms.

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In these essays, brought together by the scholar Wahneema Lubiano, some of today's most respected intellectuals share their ideas on race, power, gender, and society. The authors, including Cornel West, Angela Y. Davis, and Toni Morrison, argue that we have reached a crisis of democracy repres...

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Emotion Picture, "Dirty Computer" by Janelle Monáe

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Emotion Picture, "Dirty Computer" by Janelle Monáe

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Mentioned on page 116.

I love Janelle Monáe, I definitely recommend watching all of Dirty Computer. During my first quarter, I watched and analyzed this Emotion Picture in my BIS300 class.

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Janelle Monáe - Dirty Computer [Emotion Picture]

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"Trans Day of Remembarance: In Memorian" (2021)

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"Trans Day of Remembarance: In Memorian" (2021)

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"Chanel Scurlock. Johana Medina Leon. Chynal Lindsey. Layleen Polanco. Zoe Spears " (p. 116)

#Blacktranswomenmatter

Footnote 39 on page 116.

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We remember the names of the transgender people whose lives have been lost to anti-trangender violence over the years and continue to demand increased and accurate media coverage of transgender people in their lives and in death. These are the names of transgender people we know of whose lives have been taken due to anti-transgender violence, but should be noted that these crimes often are misreported, go underreported, or are not reported at all. We have added the names of the three people lost after November 20 of last year to our reporting for 2019.

2021

Marquiisha Lawrence, a Black transgender woman, was killed in Greenville, NC on November 4. She was 28 years old.

Jo Acker, a White transgender woman, was killed in Boise, ID on October 25. She was killed confronting a shooter. Her loved ones believe her actions saved lives that day.

Jessi Hart, a transgender woman, was found in Banks, OR on October 17. She was 42 years old.

Mel Groves, a Black trans man, was killed in Jackson, MS on October 11. He was 25 years old.

Royal Poetical Starz, a Black trans woman, was killed in Miami Gardens, FL on October 2. She was 20 years old.

Kièr Solomon, a Black trans woman, was killed in Arlington, TX on September 30. She was 21 years old.

Brianna Ulmer, a Black trans woman, was killed in Chicago, IL on September 17. She was 25 years old.

Disaya Monaee, a Black trans woman, was killed in Dolton, IL on September 6. She was 27 years old.

Pooh Johnson, a Black trans woman, was killed in Shreveport, LA on August 23.

Miss CoCo, a Black trans woman, was killed in Dallas TX on August 7. She was 44 years old.

Shai Vanderpump, a Black trans woman, was killed in Trenton, NJ on July 30. She was 23 years old.

Taya Ashton, a Black trans woman, was killed in Suitland, MD on July 17. She was 20 years old.

EJ Boykin (also known as Novaa Watson), a Black trans man, was killed in Lynchburg, VA on June 14. He was 23 years old.

Zoella Martinez, a transgender Latina, was killed in Seattle, WA on August 31. She was 20 years old.

Tierramarie Lewis, a Black trans woman, was killed in Cleveland, OH on June 12.

Oliver “Ollie” Taylor, a White trans boy, was killed in Oregon on May 20. He was 17 years old.

Poe Delwyn Black, a White trans man, was killed in Slab City, CA on May 11. He was 21 years old.

Serenity Hollis, a Black trans woman, was killed in Albany, GA on May 8. She was 24 years old.

Danny Henson (also known as Pryynce Daniel), a Black trans woman, was killed in Baltimore, MA on May 4. She was 31 years old.

Sophie Vásquez, a transgender Latina, was killed in Brookhaven, GA on May 4. She was 36 years old.

Whispering Wind Bear Spirit, a nonbinary Indigenous person, was killed in York, PA on May 3.

Thomas Hardin, a Black gender-nonconforming woman who used male and female pronouns interchangeably, was killed in York, SC on May 2.

Keri Washington, a Black trans woman, was killed in Clearwater, FL on May 1. She was 49 years old.

Tiffany Thomas, a Black TGNC individual, was killed in Dallas, TX on April 24. She was 38 years old.

Iris Santos, a transgender Latina, was killed in Houston, TX on April 23. She was 22 years old.

Natalia Smüt Lopez, a transgender Latina, was killed in Milpitas, CA on April 23. She was 24 years old.

Jahaira DeAlto Balenciaga, a transgender Latina, was killed in Boston, MA on April 23. She was 42 years old.

Tiara Banks, a Black trans woman, was killed in Chicago, IL on April 21. She was 24 years old.

Remy Fennell, a Black trans woman, was killed in Charlotte, NC on April 15. She was 28 years old.

Dominique Lucious, a Black trans woman, was killed in Springfield, MO on April 8. She was 26 years old.

Jaida Peterson, a Black trans woman, was killed in Charlotte, NC on April 4. She was 29 years old.

Rayanna Pardo, a transgender Latina, was killed in Los Angeles, CA on March 17. She was 26 years old.

Diamond Kyree Sanders, a Black trans woman, was killed in Cincinnati, OH on March 3. She was 23 years old.

Aidelen Evans, a Black trans woman, was killed in Port Arthur, TX in March. She was 24 years old.

Jenna Franks, a White trans woman, was killed in Jacksonville, NC around February 24. She was 34 years old.

Jasmine Canady, a Black nonbinary person, was killed in Ambridge, PA on February 22 along with their brother, Jeffery "JJ" Bright. They were 22 years old.

Jeffery “JJ” Bright, a Black trans boy, was killed in Ambridge, PA on February 22 along with his sibling, Jasmine Canady. He was 16 years old.

Chyna Carrillo, a Black & Latina trans woman, was killed in New Wilmington Borough, PA, on February 18. She was 24 years old.

Alexus "Kimmy Icon" Braxton, a Black trans woman, was killed in Miami, FL on February 4.

Fifty Bandz, a Black trans woman, was killed in Baton Rouge, LA on January 28. She was 21 years old.

Dominique Jackson, a Black trans woman, was killed in Jackson, MS on January 25. She was 30 years old.

Bianca “Muffin” Bankz, a Black trans woman, was killed in Atlanta, GA on January 17. She was 30 years old.

Samuel Edmund Damián Valentín, a transgender Latino, was killed in Trujillo Alto, Puerto Rico.

Tyianna “Davarea” Alexander, a Black trans woman, was killed in Chicago, IL on January 6. She was 28 years old.

2020

Alexandria Winchester, a transgender Latina, was killed in the Bronx, NY on December 26. She was 24 years old.

Courtney Eshay Key, a Black trans woman, was killed in Chicago, IL on December 25. She was 25 years old.

Jaheim Pugh (who also went by "Barbie" and "Bella"), a Black gender nonconforming individual, was killed in Prichard, AL on December 26. They were 19 years old.

Kimberly Susan Fial, a white trans woman, was killed in San Jose, CA on November 22. She was 55 years old.

Skylar Heath, a Black trans woman, was killed in Miami, FL on November 4. She was 20 years old.

Chae'Meshia Simms, a Black trans woman, was killed in Richmond, VA on November 30. She was in her 30s.

Asia Jynaé Foster, a Black transgender woman, was killed in Houston, Texas, on November 20, 2020. She was 22 years old.

Yunieski Carey Herrera, a transgender Latina, was killed in Miami, Florida on November 17, 2020. She was 39 years old.

Angel Unique, a Black transgender woman, was killed in Memphis, Tennessee, on October 25, 2020. She was 25 years old.

Sara Blackwood, a transgender woman, was killed in Indianapolis, Indiana on October 11, 2020.

Brooklyn Deshuna, a Black transgender woman, was killed in Shreveport, Louisiana on October 7, 2020. She was 20 years old.

Felycya Harris, a transgender woman, was killed in Augusta, Georgia in October 2020. She was 33 years old.

Michelle Michellyn Ramos Vargas, a Puerto Rican transgender woman, was killed in San Germán, Puerto Rico on September 30, 2020. She was in her mid-30s.

Mia Green, a Black transgender woman, was killed in Philadelphia, Pennsylvania on September 28, 2020. She was 29 years old.

Aerrion Burnett, a Black transgender woman, was killed in independence, Missouri on September 19, 2020.

Kee Sam, a Black transgender woman, was killed in Lafayette, Louisiana on August 12, 2020.

Lea Rayshon Daye, a Black transgender woman, died in Cuyahoga County Jail in Cleveland, Ohio on August 30. She was 28 years old.

Aja Raquell Rhone-Spears, a Black transgender woman, was killed in Portland, Oregon on July 28, 2020. She also went by Rocky Rhone.

Queasha D Hardy, a Black transgender woman, was killed in Baton Rouge, Louisiana on July 27, 2020. She was 22 years old.

Dior H Ova / Tiffany Harris, a Black transgender woman, was killed in the Bronx, New York.

Marilyn Cazares, a transgender Latina, was killed in Brawley, California.

Summer Taylor, a white non-binary person, was killed in Seattle, Washington on July 4, 2020.

Bree Black, a Black transgender woman, was killed in Pompano Beach, Florida on July 3, 2020. She was 27 years old.

Shaki Peters, a Black transgender woman, was killed in Amite City, Louisiana on July 1, 2020. She was 32 years old.

Merci Mack, a Black transgender woman, was killed in Dallas, Texas, on June 30, 2020. She was 22 years old.

Brayla Stone, a Black transgender girl, was killed in Dallas, Texas on June 25, 2020. She was 17 years old.

Brian “Egypt’ Powers, a Black transgender person, was killed in Akron, Ohio on June 13, 2020. They were 43 years old.

Selena Reyes-Hernandez, a transgender woman, was killed in Chicago, Illinois on May 31, 2020. She was 37 years old.

Jayne Thompson, a white transgender woman, was killed in Mesa County, Colorado on May 9, 2020. She was 33 years old.

Riah Milton, a Black transgender woman, was killed in Liberty Township, Ohio on June 9, 2020. She was 25 years old.

Dominique “Rem’mie” Fells, a Black transgender woman, was killed in Philadelphia, Pennsylvania on June 9, 2020.

Tony McDade, a Black transgender man, was killed in Tallahasee Florida on May 27, 2020.

Helle Jae O’Regan, a transgender woman, was killed in San Antonio, Texas on May 6, 2020. She was 20 years old.

Nina Pop, a Black transgender woman, was killed in Sikeston, Missouri on May 3, 2020.

Penélope Díaz Ramírez, a transgender Latina, was killed in Puerto Rico on April 13, 2020.

Layla Pelaez Sánchez, a transgender Latina, was killed in Puerto Rico on April 21, 2020. She was killed with Serena Angelique Velásquez Ramos. She was 21 years old.

Serena Angelique Velázquez Ramos, a transgender Latina, was killed in Puerto Rico on April 21, 2020. She was killed with Layla Pelaez Sánchez. She was 32 years old.

Johanna Metzger, a white transgender woman, was killed in Baltimore, Maryland on April 11, 2020.

Lexi, a transgender woman, was killed in Harlem, New York on March 28, 2020. She was 33 years old.

Monika Diamond, a Black transgender woman, was killed in Charlotte, North Carolina on March 18, 2020. She was 34 years old.

Scott/Scottlynn Devore, a gender non-conforming person, was killed in Augusta, Georgia. They were 51 years old.

Yampi Méndez Arocho, a transgender Latino, was killed in Moca, Puerto Rico on March 5, 2020. He was 19 years old.

Neulisa Luciano Ruiz, a transgender Latina, was killed in Toa Baja, Puerto Rico on February 24, 2020.

Dustin Parker, a white transgender man, was killed in McAlester, Oklahoma, on January 1, 2020. He was 25 years old.

2019

Nikki Kuhnhausen, a transgender girl, was killed in Vancouver Washington some time after her disappearance in June 2019. She was 17 years old.

Mia Perry, a Black transgender woman, was killed in Washington DC on December 29, 2019.

Yahira Nesby, a Black transgender woman, was killed in New York on December 19, 2019. She was 33 years old.

Brianna “BB” Hill, a black trans woman, was killed on October 14 2019 in Kansas City, Missouri. She was 30 years old.

Itali Marlowe, a black trans woman, was killed in Houston, Texas on September 20, 2019. She was 29 years old.

Ja’Leyah-Jamar, a black gender non-conforming person, was killed  on September 13 2019 in Kansas City, Missouri.

Bee Love Slater, a black trans woman, was found deceased on September 1, 2019 in Clewiston, Florida. She was 23 years old.

Bailey Reeves, a black trans woman, was killed on September 2, 2019 in Baltimore, Maryland. She was 17 years old.

Tracy Single, a black trans woman, was killed on July 30, 2019 in Houston, Texas. She was 22 years old.

Bubba Walker, a black trans woman, was killed in late July in Charlotte, North Carolina. She was 55 years old.

Pebbles La Dime Doe, a black trans woman, was killed on August 4, 2019, in Allendale, South Carolina. She was 24 years old.

Kiki Fantroy, a black trans woman, was killed on July 31, 2019 in Miami-Dade County, Florida. She was 21 years old.

Denali Berries Stuckey, a black trans woman, was killed on July 20, 2019 in North Charleston, SC. She was 29 years old.

Brooklyn Lindsey, a black trans woman, was killed on June 25, 2019 in Kansas City, Missouri. She was 32 years old.

Zoe Spears, a black trans woman, was killed on June 13, 2019 in Fairmount Heights, Maryland. She was 23 years old.

Chanel Scurlock, a black trans woman, was killed on June 5, 2019 in Lumberton, North Carolina. She was 23 years old.

Chynal Lindsey, a black trans woman, was killed on June 1, 2019 in Dallas, Texas. She was 26 years old.

Paris Cameron, a black trans woman, was killed on May 25, 2019 in Detroit, Michigan. She was 20 years old. Her two friends - 21 year old Alunte Davis and 20 year old Timothy Blancher - were also killed in the incident. Alunte and Timothy were both black gay men.

Michelle “Tamika” Washington, a black trans woman, was killed on May 19, 2019 in Philadelphia, Pennsylvania. She was 40 years old.

Muhlaysia Booker, a black trans woman, was killed on May 18, 2019 in Dallas, Texas. She was 23 years old.

Claire Legato, a black trans woman, died on May 14th, 2019 in Cleveland Ohio after being shot in April 2019. She was 21 years old.

Ashanti Carmon, a black trans woman, was killed on March 30, 2019 in Fairmount Heights, Maryland.

Jazzaline Ware, a black trans woman, was killed on March 25, 2019 in Memphis, Tennessee.

Dana Martin, a black trans woman, was killed on January 6, 2019 in Montgomery, Alabama. She was 31 years old.

We are continuing to follow reports about the deaths of Layleen Polanco, a 27 year old black trans woman, and Johana “Joa” Medina Leon, a 25 year old trans woman of color who died after being released from ICE custody.

2018

Regina Denise Brown, a trans woman of color, was killed on October 10 in Orangeburg, South Carolina, but her death only came to national attention in December. She was 53 years old.

Keanna Mattel, a trans woman of color, was killed on December 7 in Detroit, Michigan. She was 35 years old.

Tydi Dansbury, a trans woman of color, was killed on November 26 in Baltimore, Maryland. She was 37 years old.

Ciara Minaj Carter, a trans woman of color, was killed on October 3rd in Chicago, Illinois. She was 31 years old.

Nikki Janelle Enriquez, a trans woman of color, was killed between September 14th - 15th in Laredo, Texas. She was 28 years old.

Londonn Moore, a trans woman of color, was killed on September 8th in Port Charlotte, Florida. She was 20 years old.

Shantee Tucker, a trans woman of color, was killed on September 5th in Philadelphia, Pennsylvania. She was 30 years old.

Dejanay Stanton, a trans woman of color, was killed on August 30th in Chicago, Illinois. She was 24 years old.

Vontashia Bell, a trans woman of color, was killed on August 30th in Shreveport, Louisiana. She was 18 years old.

Sasha Garden, a trans woman of color, was killed on July 19th in Orlando, Florida. She was 27 years old.

Keisha Wells, a trans woman of color, was killed on June 24th in Cleveland, Ohio. She was in her 50s.

Cathalina Christina James, a trans woman of color, was killed on June 24th in Jacksonville, Florida. She was 24 years old.

Diamond Stephens, a trans woman of color, was killed on June 18th in Meridian, Mississippi. She was 39 years old.

Antash’a Devine Sherrington English, a trans woman of color, was killed in Jacksonville, Florida. She was 38 years old.

Gigi Pierce, a trans woman of color, was killed on May 21st in Portland, Oregon. She was 28 years old.

Nino Fortson, a trans person of color, was killed on May 13th in Atlanta, Georgia. Nino was 36 years old.

Karla Patricia Flores-Pavón, a trans woman of color, was killed in Dallas, Texas, on May 9. She was 26 years old.

Sasha Wall, a trans woman of color, was killed on April 1 in Chesterfield County, South Carolina. She was 29 years old.

Amia Tyrae, a trans woman of color, was killed on March 26 in Baton Rouge, Louisiana. She was 28 years old.

Phylicia Mitchell, a trans woman of color, was killed on February 23 in Cleveland, Ohio. She was 46 years old.

Zakaria Fry was reported missing on January 18 and her remains were found on February 18 in Stanley, New Mexico. She was 28 years old.

Celine Walker, a trans woman of color, was killed on February 4 in Jacksonville, Flordia, but due to misgendering by police and the media, she was not identified as a transgender woman until February 9. She was 36 years old.

Tonya Harvey, a trans woman of color also known as Kita, was killed on February 6 in Buffalo, New York. She was 35 years old.

Christa Leigh Steele-Knudslien was killed on January 5 in North Adams, Massachusetts. She was 42 years old.

Viccky Gutierrez, a trans woman of color, was killed on January 10 in Los Angeles, California.

* We are continuing to following reports on the death of Roxana Hernández, a 33-year-old trans woman of color, who died while in the custody of U.S. Immigration and Customs Enforcement (ICE) after fleeing violence in Honduras. An independent autopsy report strongly indicated Hernández was beaten while in custody.

* Initial reports from Jacksonville, Florida speculated that homicide victim Jessie Sumlar may have identified as transgender, but Jessie’s friends, family, and social media all note that he identified as a gay man. In a Facebook post, Jacksonville Transgender Awareness Project stated that Jessie was a gay man who did drag, and that the Black gay and transgender communities in Florida are very afraid following his death, given the four recent homicides of transgender women of color in Jacksonville and Orlando. Because Jessie often presented in a traditionally feminine manner, it is possible that Jessie’s murder was motivated by anti-trans hate, even though he himself did not identify as transgender. Please note that this statement is accurate to the best of our knowledge, but is subject to change pending the release of new information from local advocates.

2017

Brandi Seals was killed on December 13 in Houston, Texas. She was 26 years old.

Brooklyn BreYanna Stevenson was found dead on November 27th in Oklahoma City, Oklahoma. She was 31 years old.

Candace Towns was reported missing on October 29 and her body was found on October 31 in Macon, GA. She was 30 years old.

Stephanie Montez was found on October 21 in Robstown, Texas, but, due to misgendering by police and the media she was not identified as a transgender woman until October 27. She was 47 years old.

Ally Lee Steinfeld was reported missing on September 1 and her remains were found on September 21 in Cabool, Missouri. She was 17 years old.

Derricka Banner was killed on September 12 in Charlotte, North Carolina. She was 26 years old.

Kashmire Redd was killed on September 4 in Gates, New York. He was 28 years old.

Kiwi Herring was killed on August 22 in St. Louis, Missouri. She was 30 years old.

Gwynevere River Song was killed on August 12 in Waxahachie, Texas. Gwynevere was 26 years old.

Jaylow McGlory was killed on August 4 in Alexandria, Louisiana but due to incomplete information provided by police and local media, she was not publicly identified as a transgender woman until November 1 by the New York City Anti-Violence Project. She was 29 years old.

TeeTee Dangerfield was killed on July 31 in Atlanta, Georgia. She was 32 years old.

Ebony Morgan was killed on July 2 in Lynchburg, Virgina. She was 28 years old.

Ava Le'Ray Barrin was killed on June 25 in Athens, Georgia. She was 17 years old.

Josie Berrios (also known as Kendra Adams and Kimbella Rosé) was killed on June 13 in Ithaca, New York. She was 28 years old.

Kenne McFadden was found on April 9 in San Antonio, Texas, but due to misgendering by police and the media she was not identified as a transgender woman until June 6. She was 27 years old.

Sherrell Faulkner was attacked on November 30, 2016 and died on May 16, 2017 in Charlotte, North Carolina. She was 46 years old.

Brenda Bostick was attacked on April 25 and died on May 4 in New York City. She was 59 years old. (There have been conflicting reports about the name this person used and their gender. It now seems clear that this person was assigned male at birth and lived at least part of her life as Brenda. Therefore we refer to her as Brenda and use female pronouns out of respect for that identity.)

Chay Reed killed on April 21 in Miami, Florida. She was 28 years old.

Alphonza Watson killed on March 22 in Baltimore, Maryland. She was 38 years old.

Jaquarrius Holland killed on February 19 in Monroe, Louisiana (identified as trans on February 28). She was 18 years old.

Ciara McElveen killed on February 27 in New Orleans, Louisiana. She was 21 years old.

Chyna Gibson killed on February 25 in New Orleans, Louisiana. She was 31 years old.

Keke Collier killed on February 21 in Englewood, Chicago. She was 24 years old.

JoJo Striker killed on February 8 in Toledo, Ohio. She was 23 years old.

Mesha Caldwell killed on January 4 in Canton, Mississippi. She was 41 years old.

Jamie Lee Wounded Arrow killed on January 1 in Sioux Falls, South Dakota. She was 28 years old.

* Initial police reports from Fresno, California identified homicide victim Imer Alvarado as a transgender woman, but Alvarado's friends say he identified as a gay man who occasionally dressed in drag. Police have not arrested a suspect nor revealed a motivation for the murder, which happened on May 17.

* Initial news reports from San Francisco, California identified homicide victim Anthony Torres, aka Bubbles, as a transgender activist, but Torres did not identify as transgender. Police have not arrested a suspect nor revealed a motivation for the murder, which happened on September 9.

* On September 16, Georgia Tech student Scout Schultz was killed by police while they were experiencing a mental health crisis. Schultz was 21-years old, and identified as non-binary, using they/them pronouns. On January 6, in Sharon, Pennsylvania, a 23-year-old transgender man named Sean Hake was also killed by police while Hake was attempting to harm himself. On February 4, 2016 in Mesa, Arizona, police shot and killed Kayden Clarke, a 24-year-old transgender man with Asperger syndrome, after Clarke's friend asked the police to go to his apartment because she was afraid Clarke was suicidal. These tragic incidents speak to the need for more mental health resources for transgender people, and for more comprehensive training for police on how to respond to people experiencing a mental health crisis.

Information for media:

GLAAD's Resource Kit for Journalists Covering TDOR

GLAAD's Media Reference Guide

GLAAD's Doubly Victimized: Reporting on Transgender Victims of Crime

GLAAD's More Than a Number - Shifting the Media Narrative on Transgender Homicides

Mic's Unerased: Counting Transgender Lives

Organizations and resources:

Anti-Violence Project

International Transgender Day of Remembrance

National Center for Transgender Equality

Sylvia Rivera Law Project

Trans Women of Color Collective

Transgender Europe's Trans Murder Monitoring Project

Transgender Law Center

TransJustice at the Audre Lorde Project

Reports on violence and discrimination:

Human Rights Campaign's Violence Against the Transgender Community

National Center for Transgender Equality's Discrimination Survey

More information:

Learn more about transgender people on GLAAD's resource page

Learn about Transgender Awareness Week

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Resource Kit for Journalists Covering TDOR

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We remember the names of the transgender people whose lives have been lost to anti-trangender violence over the years.

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Podcast, "Black Girls' Guide to Surviving Menopause" by Osunfunke Omisade Burney-Scott

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Podcast, "Black Girls' Guide to Surviving Menopause" by Osunfunke Omisade Burney-Scott

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Footnote 42 on page 126.

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Black Girl's Guide to Surviving Menopause

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Author of "The Black Unicorn", mentioned in footnote 46 on page 131.

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There is this thing that happens, all too often, when a Black woman is being introduced in a professional setting. Her accomplishments tend to be diminished. The introducer might laugh awkwardly, rushing through whatever impoverished remarks they have prepared. Rarely do they do the necessary research to offer any sense of whom they are introducing. The Black woman is spoken of in terms of anecdote rather than accomplishment. She is referred to as sassy on Twitter, maybe, or as a lover of bacon, random tidbits bearing no relation to the reasons she is in that professional setting. Whenever this happens to me or I witness it happening to another Black woman, I turn to Audre Lorde. I wonder how Lorde would respond to such a microaggression because in her prescient writings she demonstrated, time and again, a remarkable and necessary ability to stand up for herself, her intellectual prowess and that of all Black women, with power and grace. She recognized the importance of speaking up because silence would not protect her or anyone. She recognized that there would never be a perfect time to speak up because "while we wait in silence for that final luxury of fearlessness, the weight of that silence will choke us."

In 1979, for example, Audre Lorde wrote a letter to Mary Daly, and when Daly did not respond, Lorde made her entreaty an open letter. Lorde was primarily concerned with the erasure of Black women in Daly's Gyn/Ecology, a manifesto urging women toward a more radical feminism. In her open letter, Lorde wrote: "So the question arises in my mind, Mary, do you ever really read the work of Black women? Did you ever read my words, or did you merely finger through them for quotations which you thought might valuably support an already conceived idea concerning some old and distorted connection between us? This is not a rhetorical question." The letter is both gracious and incisive. What Lorde is really demanding of Daly and white feminists more broadly is for them to seriously engage with and acknowledge Black women's intellectual labor.

In the thirty years since Lorde wrote that open letter, Black women have continued to implore white women to recognize and engage with their intellectual contributions and the material realities of their lives. They have asked white women to acknowledge that, as Lorde also wrote in her open letter to Daly, "the oppression of women knows no ethnic nor racial boundaries, true, but that does not mean it is identical within those differences." One of the hallmarks of Lorde's prose and poetry is her willingness to recognize, acknowledge, and honor the lived realities of women-not only those who share her subject position but also those who do not. Her thinking always embodied what we now know as intersectionality and did so long before intersectionality became a defining feature of contemporary feminism in word if not in deed.

Lorde never grappled with only one aspect of identity. She was as concerned with class, gender, and sexuality as she was with race. She held these concerns and did so with care because she valued community and the diversity of the people who were part of any given community. She valued the differences between us as strengths rather than weaknesses. Doing this was of particular urgency, because to her mind, "the future of our earth may depend upon the ability of all women to identify and develop new definitions of power and new patterns of relating across difference."

But how do you best represent a significant, in all senses of the word, body of work? This is the question that has consumed me as I assembled The Selected Works of Audre Lorde. Lorde is a towering figure in the world of letters, at least for me. I first encountered her writing in my early twenties, as a young Black queer woman. She was the first writer I ever read who lived and loved the way I did and also looked like me. She was a beacon, a guiding light. And she was far more than that because her prose and poetry astonished me-intelligent, fierce, powerful, sensual, provocative, indelible.

When I read her books, I underlined and annotated avidly. I whispered her intimately crafted turns of phrase, enjoying the sound and feel of them in my mouth, on my tongue. Lorde was the first person who actively demonstrated for me that a writer could be intensely concerned with the inner and outer lives of Black queer women, that our experiences could be the center instead of relegated to the periphery. She wrote beyond the white gaze and imagined a Black reality that did not subvert itself to the cultural norms dictated by whiteness. She valorized the body as much as she valorized the mind. She valorized nurturing as much as she valorized holding people accountable for their actions, calling out people and practices that decentered the Black queer woman's experience and knowledge. Most important, she prioritized the collective because "without community there is no liberation, only the most vulnerable and temporary armistice between an individual and her oppression." As a reader, it is gratifying to see the legacy Lorde has created and to see the genealogy of her work in the writing of the women who have followed in her footsteps. Without Lorde's essay "The Uses of Anger," we might never have known Claudia Rankine's manifesto of poetic prose, Citizen.

In one of her most fiery essays, "The Master's Tools Will Never Dismantle the Master's House," Lorde asks, "What does it mean when tools of a racist patriarchy are used to examine the fruits of that same patriarchy?" She quickly answers her own question: "It means that only the most narrow perimeters of change are possible and allowable." Lorde gave these remarks in 1979 after being invited to an academic conference where there was only one panel with a Black feminist or lesbian perspective and only two Black women presenters. Forty years later, such meager representation is still an issue in many supposedly feminist and inclusive spaces. The essay is pointed, identifying pernicious issues marginalized people face in certain oppressive spaces-having to be the sole representative of their subject position, having to use their intellectual and emotional labor to address oppression instead of any of their other intellectual interests as if the marginalized are equipped to talk about only their marginalization.

This is a reality we often lose sight of when we surrender to assimilationist ideas about social change. There is, for example, a strain of feminism that believes if only women act like men, we will achieve the equality we seek. Lorde asks us to do the more difficult and radical work of imagining what our realities might look like if masculinity were not the ideal to which we aspire, if heterosexuality were not the ideal to which we aspire, if whiteness were not the ideal to which we aspire.

In Lorde's body of work, we see her defying this idea of the dominant culture as the default, this idea that she should write about only her oppression, but while doing so she never abandons her subject position. She is empathetic, curious, critical, intuitive. She is as open about her weaknesses as she is about her strengths. She is an exemplar of public intellectualism who is as relevant in this century as she was in the last.

We are rather attached to the notion of truth as singular, but the best writing reminds us that truth is complex and subjective. The best writing reminds us that we need not relegate the truth to the narrow perimeters of right and wrong, black and white, good and evil. I have thought about how narrow the perimeters of change really are when we insist on using the master's tools to dismantle the master's house. This narrow brand of thinking has only intensified since the 2016 presidential election, when Donald Trump was elected. Whatever progress it seemed like we were making during the Obama era has retracted sharply, painfully. We live in a very fractured time, one where difference has become weaponized, demonized, and where discourse demands allegiance to extremes instead of nuanced points of view. We live in a time where the president of the United States flouts all conventions of the office, decorum, and decency. Police brutality persists, unabated. Women share their experiences with sexual harassment or violence but rarely receive any kind of justice.

It seems like things have gotten only worse since the height of Lorde's career, when she was writing about the very things we continue to deal with-the place of women and, more specifically, Black women in the world, what it means to raise Black girls and boys in a world that will not welcome them, what it means to live in a world so harshly stratified by class, what it means to live in a vulnerable body, what it means to live. There are very few voices for women and even fewer voices for Black women, speaking from the center of consciousness, from the I am out to the we are, but Lorde was, throughout her storied career, one such voice. In her poem "Power," Lorde wrote about a white police officer who murdered a ten-year-old Black boy and was acquitted by a jury of eleven of his peers and one Black woman who succumbed to the will of those peers. She captured the rage of such injustice and how futile it feels to try to fight such injustice, but she also demonstrated that even in the face of futility, silence is never an option.

A great deal of Lorde's writing was committed to articulating her worldview in service of the greater good. She crafted lyrical manifestos. The essay "Poetry Is Not a Luxury" made the case for the importance of poetry, arguing that poetry "is a vital necessity of our existence. It forms the quality of light within which we predicate our hopes and dreams toward survival and change, first made into language, then into idea, then into more tangible action." In "Uses of the Erotic: The Erotic as Power," Lorde examines women using their erotic power to benefit themselves instead of benefiting men. She notes that women are often vilified for their erotic power and treated as inferior. She suggests that we can rethink and reframe this paradigm. This is what is so remarkable about Lorde's writing-how she encourages women to understand weaknesses as strengths. She writes: "As women, we need to examine the ways in which our world can be truly different. I am speaking here of the necessity for reassessing the quality of all aspects of our lives and our work, and how we move toward and through them." In this, she offers an expansive definition of the erotic, one that goes well beyond the carnal to encompass a wide range of sensate experiences.

Rethinking and reframing paradigms is a recurring theme in Lorde's writing. As the child of immigrants who came to the United States for their American dream only to have that dream shattered by the Great Depression, Lorde understood the nuances of oppression from an early age. It was poetry that gave her the language to make sense of that oppression and to resist it, and she was a prolific poet with several collections to her name, including The First Cities, Cables to Rage, From a Land Where Other People Live, Coal, and The Black Unicorn.

Her work took other forms-teaching; cofounding Kitchen Table: Women of Color Press; public speaking; and a range of advocacy efforts for women, lesbians, and Black people. During her time in Germany, she gave rise to the Afro-German movement-helping Black German women use their voices to join the sisterhood she valued so dearly. She also demanded that white German women confront their whiteness, even when it made them defensive or uncomfortable. In an essay about Lorde's time in Germany, Dagmar Schultz wrote that "many white women learned to be more conscious of their privileges and more responsible in the use of their power."

Lorde was not constrained by boundaries. She combined the personal and the political, the spiritual and the secular. As an academic she fearlessly wrote about the sensual and the sexual even though the academy has long disdained such interests. Her erotic life was as valuable as her intellectual life and she was unabashed in making this known. This refusal to be constrained was notably apparent in Zami: A New Spelling of My Name, which she called a "biomythography." In her definitive biography of Lorde, Warrior Poet: A Biography of Audre Lorde, Alexis De Veaux describes Zami as a book that "recovers from existing male-dominated literary genres (history, mythology, autobiography, and fiction) whatever was inextricably female, female-centered." In Zami and much of her other work, Lorde expressed the radical idea that Black women could hold the center, be the center, and she was unwavering in this belief.

At her most vulnerable, Lorde gave the world some of her most powerful writing with her work in The Cancer Journals, which chronicled her life with breast cancer and having a double mastectomy. "But it is that very difference which I wish to affirm, because I have lived it, and survived it, and wish to share that strength with other women. If we are to translate the silence surrounding breast cancer into language and action against this scourge, then the first step is that women with mastectomies must become visible to each other." With these words, she assumed as much control as she could over a body succumbing to disease and a public narrative that, until then, allowed a singular narrative about what it meant to live with illness. She made herself visible and gave other women permission to make themselves visible in a world that would prefer that they disappear, stay silent.

In all of her writing, Audre Lorde offers us language to articulate how we might heal our fractured sociopolitical climate. She gives us instructions for making tools with which we can dismantle the houses of our oppressors. She remakes language with which we can revel in our sensual and sexual selves. She forges a space within which we can hold ourselves and each other accountable to both our needs and the greater good.

All too often, people misappropriate the words and ideas of Black women. They do so selectively, using the parts that serve their aims, and abandoning those parts that don't. People will, for example, parrot Lorde's ideas about dismantling the master's house without taking into account the context from which Lorde crafted those ideas. Lorde is such a brilliant and eloquent writer; she has such a way of shaping language that of course people want to repeat her words to their own ends. But her work is far more than something pretty to parrot. In The Selected Works of Audre Lorde, you will be able to appreciate the grace, power, and fierce intelligence of her writing, to understand where she was writing from and why, and to bear witness to all the unforgettable ways she made herself, and all Black women, gloriously visible.

Roxane Gay's writing appears in Best American Mystery Stories 2014, Best American Short Stories 2012, Best Sex Writing 2012, Harper's Bazaar, A Public Space, McSweeney's, Tin House, Oxford American, American Short Fiction, Virginia Quarterly Review, and many other publications. She is a contributing opinion writer for the New York Times. She is the author of the books Ayiti, An Untamed State, the New York Times best-selling Bad Feminist, the nationally best-selling Difficult Women, and New York Times best-selling Hunger: A Memoir of My Body. She is also the author of World of Wakanda for Marvel and the editor of Best American Short Stories 2018. She is currently at work on film and television projects, a book of writing advice, an essay collection about television and culture, and a YA novel entitled The Year I Learned Everything.
Reprinted from The Selected Works of Audre Lorde. Copyright © 2020 by Roxane Gay. Used with permission of the publisher, W. W. Norton & Company, Inc. All rights reserved.

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The Legacy of Audre Lorde - The Paris Review

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There is this thing that happens, all too often, when a Black woman is being introduced in a professional setting. Her accomplishments tend to be diminished. The introducer might laugh awkwardly, rushing through whatever impoverished remarks they have prepared. Rarely do they do the necessary research to offer any sense of whom they are introducing.

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Footnote 47 on page 133.

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I am currently studying this novel at University, and my professor explained that in a conference in Barcelona he asked Toni Morrison how did the noveI am currently studying this novel at University, and my professor explained that in a conference in Barcelona he asked Toni Morrison how did the novel end. Her answer was 'do you want my version?', and then she admitted that to her it was a good ending, a hopeful ending, as you say. ...more (less)

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I am currently studying this novel at University, and my professor explained that in a conference in Barcelona he asked Toni Morrison how did the noveI am currently studying this novel at University, and my professor explained that in a conference in Barcelona he asked Toni Morrison how did the novel end.

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"lying politicians like Bolsonaro blamed [Indigenous] environmentalists for the fires and dragged their feet to respond" (p.143).

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By blaming Indigenous Peoples and traditional communities again for the Amazon fire, Jair Bolsonaro consolidates lying as a political move during the General Assembly of the UN. Also, on Tuesday (22nd September) APIB filed a complaint with the Federal Supreme Court (STF) requesting the government to explain in court the lies it spreads and informed the UN about the attacks on Indigenous Peoples.

In his speech as Head of State at the 75th edition of the General Assembly of the United Nations, Jair Bolsonaro distorts reality to sell the image of a Brazil that does not exist. Thus, relieving his administration of any responsibility for actions to combat the pandemic and protect the environment. Bolsonaro's main tool is lying.

Bolsonaro's allegations aim to give credit to his administration for actions that were not theirs. For example, the initial amount proposed by the federal government for Auxílio Emergencial (Emergency Aid), one of the main economic policies created during the pandemic, was only R$200.00. But social mobilization with the National Congress ensured an increase to R$ 600.00. The Emergency Aid was also extended to a total of 9 installments (5 installments of R$600 and 4 t of R$300), which altogether amounts R$4,200, equivalent to about US$771,49. Thus, in his speech, Bolsonaro lied both about the government's position in approving the Emergency Aid and the amount - which he claimed was about US$1,000 dollars.

In regard to the environment, since the beginning of his administration Bolsonaro has made 127 false or distorted announcements (data from the fact checking agency Aos Fatos). And, once more, the president chose to lie and attack.

He lied when he related the Amazon's and the Pantanal's fires to the fact that our forests are humid and blamed Indigenous Peoples for the fire outbreaks, shifting responsibility for criminal deforestation caused by landowners. Data from NASA monitoring system shows that 54% of Amazon's fire outbreaks are related to deforestation. In Pantanal, the Brazilian Federal Police is investigating farms that were criminally burned in order to open pastures for livestock.
Misinformation as a strategy
Bolsonaro also claims that his administration is suffering disinformation campaigns.
It is increasingly evident that the president's criterion for defining disinformation is based on what is convenient for his government. Criticism, data, formal questioning are part of the democratic rule of law. However, Bolsonaro's administration has used official structures to promote and encourage attacks on any people, organization or media outlets that point out flaws or demand responsibility from his government.

For example, last Friday (18th September), General Augusto Heleno, State Minister Head of the Institutional Security Office, published declarations on social media criminalizing the Coalition of Indigenous Peoples of Brazil (APIB) and its leadership, and directly attacking Sonia Guajajara, APIB's executive-coordinator, whose trajectory in defense of Indigenous and socio-environmental rights is internationally recognized. The Minister alleged that APIB has committed a crime against the State for denouncing the flagrant environmental crimes for which President Jair Bolsonaro must be held responsible.

Fearing for the safety of our leaderships, APIB filed today (22nd September) a complaint with the Federal Supreme Court (STF) requesting Minister Heleno to explain in court the lies and attacks he made to APIB and Sonia Guajajara.

"The Government and its representatives cannot place targets on the backs of leaders, activists or people who cause them inconvenience due to their political position, under penalty of, then, committing crimes that must be punished ", emphasizes one of the excerpts from document that can be accessed in full here.

Today (22nd September) we have also sent a statement to the UN about Bolsonaro's government attack on APIB, highlighting that Minister Heleno and Bolsonaro's administration have made several intimidating accusations against our actions in defense of Indigenous Peoples
and that this is an indecorous attempt at criminalization, a completely inadequate posture for a Minister of State that underlines its anti-democratic character when it pursues those who fight for the environmental protection of ecosystems and the Indigenous peoples of Brazil.

The attack by Minister General Heleno, in addition to showing total ignorance about the history and construction of the APIB, confirms the use of disinformation as a political strategy by the Bolsonaro government, since it directs frivolous accusations on social media that encourage, above all, the criminalization of organized Indigenous movements. "The biggest crime that harms our country is the government's failure to destroy our biomes, protected areas, illegal fires, land grabbing, deforestation and invasion of our lands and the theft of our wealth", highlights an excerpt from APIB's note published in response to the minister's lying accusations.

It is important to note that, while the government abuses its power and uses smear campaigns to pursue an organization that acts to reduce the impact of Covid-19 on native peoples, more than 800 Indigenous persons have died so far, and about 32 thousand have been infected by the new coronavirus, according to data from the National Committee for Life and Indigenous Memory of APIB.

The Federal Government had to be judicially forced by the STF to present a specific combat plan to be applied in context of Indigenous peoples, contradicting Bolsonaro's claim at the UN that he provided due assistance to them. On the other hand, when Congress Members presented a bill that provided an emergency plan to contain the damage of the pandemic, Bolsonaro vetoed parts of the bill such as the guarantee of access to drinking water, ease of access to emergency aid, among other fundamental rights.

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Bolsonaro consolidates politics based on lies and Apib denounces government attacks on UN and STF

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By blaming Indigenous Peoples and traditional communities again for the Amazon fire, Jair Bolsonaro consolidates lying as a political move during the General Assembly of the UN. Also, on Tuesday (22nd September) APIB filed a complaint with the Federal Supreme Court (STF) requesting the government to explain in court the lies it spreads and informed the UN about the attacks on Indigenous Peoples.

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"The Miouroung or southern sea elephants spend a whole month snuggling. This is after breeding season is already over and done. Just a platonic month of spooning with relatives and friends" (Alexis Pauline Gumbs, Twitter).

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View this post on Instagram

A post shared by Alexis Pauline Gumbs (@alexispauline)

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"The Black Feminist author (and pleasure activism ancestor!) Toni Cade Bambara used to sign her emails "Take Care of your Blessings," an acronym of her initials, TCB" (p. 151).

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Originally named Miltona Mirkin Cade at birth, Toni Cade Bambara was a civil rights activist, writer, teacher, and filmmaker. She was born in 1939 in Harlem, New York. At the age of six, she changed her name to Toni, and in 1970 she added the surname Bambara after finding it among her great-grandmother's belongings.

Bambara earned her BA in theater arts/ English at Queens College in 1959, the same year she published "Sweet Town," her first short story. She was a social investigator from 1959 to 1961, and then worked in the psychiatry department of New York City's Metropolitan Hospital. During that time she studied in Florence as well as Paris, and earned an MA degree from City College of New York in 1964. In 1965, she was hired to teach English at the City University of New York's fledgling SEEK program for economically-disadvantaged students. While there, she published short stories and became interested in film production. From 1969 to 1974 she was an associate professor of English at Livingston College.

Bambara's influence for her writings came from the streets of New York, where she experienced the teachings of Garveyites, Muslims, Pan-Africanists and Communists against the backdrop and the culture of jazz music. Along with her own work, Bambara edited a collection of short stories, poems and articles titled The Black Women (1970) and Tales and Stories for Black Folks (1971). During that time she also wrote her first screenplay, "Zora," which was produced by WGBH in Boston. A year later she published her own collection of short stories in Gorilla, My Love, edited by Toni Morrison and featuring fifteen stories on black women's relationships and self-love.

In the early 1970s, she risked travel to Communist Cuba and Viet Nam to research women, and then took a series of academic appointments at a number of universities. She published another collection of her short stories in 1977, The Sea Birds are Still Alive. In 1980, Bambara published her first novel, The Salt Eaters, which earned the American Book Award. The following year she won the Langston Hughes Society Award, another prestigious writing honor. As the decade progressed, Bambara concentrated more on script writing and television production, often with political and social messages.

Toni Cade Bambara died from colon cancer in 1995. The following year Toni Morrison posthumously published Bambara's Deep Sightings and Rescue Mission (1996).

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Originally named Miltona Mirkin Cade at birth, Toni Cade Bambara was a civil rights activist, writer, teacher, and filmmaker. She was born in 1939 in Harlem, New York. At the age of six, she changed her name to Toni, and in 1970 she added the ...

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Footnote 49 on page 151.

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Lyrics: https://genius.com/Bambu-comrades-lyrics

The theme of this chapter of nourishing and protecting one another reminded me of this song.

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...Opening Spotify...

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Post Traumatic Slave Syndrome by Dr. Joy DeGruy Leary

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Post Traumatic Slave Syndrome by Dr. Joy DeGruy Leary

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This relates to the theme of intergenerational trauma and practices within this chapter. Watched this around 2016 and it was really impactful to me, especially in regards to what cognitive dissonance is.

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Dr. Joy DeGruy Leary: Post Traumatic Slave Disorder

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Vulnerability can take shape in multiple forms and through different emotions. This song reminds me about how it is okay to be angry, and that you can share that vulnerability through art like songs which build community.

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...Opening Spotify...

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Hundreds of Protestors Block Work Crews Ahead of Thirty Meter Telescope Construction in Hawai'i

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Hundreds of Protestors Block Work Crews Ahead of Thirty Meter Telescope Construction in Hawai'i

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Footnote 43 on page 130

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Construction preparation for what is supposed to be one of the world's biggest and most powerful telescopes was set to begin Monday in Hawaii, but opponents aren't making it easy.

A great deal of controversy has surrounded the construction of the Thirty Meter Telescope (TMT) because of where scientists want to place it: Mauna Kea, a dormant volcano on the Big Island that many Native Hawaiians consider sacred. Opponents to the $1.4 billion project, who are largely Native Hawaiian, have been fighting the telescope because they use this land for prayer and ceremony. Currently, 13 telescopes sit on the mountaintop though five of them are scheduled for decommissioning by the time TMT is operational.

The construction was finally slated to start this week after drawn-out legal battles between opponents and developers. But on Monday, an estimated 500 people came together to prevent vehicles from accessing Mauna Kea Access Road, the only way to reach the site, reported the Honolulu Star-Advertiser. Some blocked the road by tying themselves together; others shackled their arms together and lay on the ground. Surprisingly, no one was arrested with multiple outlets reporting that law enforcement was working closely with activists to keep the situation from escalating.

Opposition efforts continued Tuesday with an estimated 200 people coming out to protest, according to the Hawaii Department of Land and Natural Resources. The city of Honolulu deployed dozens of officers to join the law enforcement efforts as a response, according to Hawaii News Now.

The Hawaii Department of Land and Natural Resources wouldn't comment to Earther on how it planned to deal with the protestors Tuesday, but again its officers didn't arrest anyone. That's a major success for protestors because arrests would've ended their disruptive actions, allowing business to carry on as usual. On Tuesday afternoon, protestorsallowed all personnel at the Mauna Kea Observatories to evacuate safely.

People also took to the streets Tuesday throughout the Hawaiian islands, including outside the State Capitol and on Maui, to peacefully protest the project.

The department wouldn't comment on how it plans to move the project along if protestors don't budge in a press conference it held Tuesday, reports the Honolulu Star-Advertiser. The TMT Observation Collaboratory, which includes the groups behind the project like the National Astronomical Observatories of the Chinese Academy of Sciences and the Association of Universities for Research in Astronomy, told Earther in an emailed statement Tuesday, "We hope the protests remain peaceful and lawful as work begins."

Actual construction wasn't slated to start Monday. All developers had planned for Monday was to add concrete barriers along the roadway to ensure the safety of protestors from road vehicles, which the state did manage to do. Construction is, however, supposed to begin later this week.

But opponents were clear from the beginning that they wouldn't stand by and let it happen. If the last few days are any indicator, they weren't playing.
Update July 18, 2019, 9 a.m. ET: After a peaceful first day, day two of protests resulted in 33 arrests Wednesday after project opponents refused to move off the road, Governor Ige an emergency proclamation Wednesday that "gives law enforcement increased flexibility and authority to close more areas and restrict access on Mauna Kea," per the governor's statement. . Those arrested were immediately released, but this is likely just the beginning of law enforcement taking action against those doing all they can to stop the telescope's construction.

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Hundreds of Protestors Block Work Crews Ahead of Thirty Meter Telescope Construction in Hawaii [Updated]

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Construction preparation for what is supposed to be one of the world's biggest and most powerful telescopes was set to begin Monday in Hawaii, but opponents aren't making it easy. A great deal of controversy has surrounded the construction of the Thirty Meter Telescope (TMT) because of where scientists want to place it: Mauna Kea, a dormant volcano on the Big Island that many Native Hawaiians consider sacred.

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Lyrics: https://genius.com/Blue-scholars-yuri-kochiyama-lyrics

Was reminded of this song when reading this quote: “I am first of all grateful that you have survived to yet shout one more day in the face of all theft […] I know our reparations will come from your leadership" (p. 76).

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...Opening Spotify...