Smart, savvy, and unapologetically fierce.

RECLAIMING OUR SPACE

HOW BLACK FEMINISTS ARE CHANGING THE WORLD FROM THE TWEETS TO THE STREETS

A feminist writer/community activist offers insights into what she sees as the defining practices of 21st-century black feminism.

For Philadelphia-based social worker and activist Jones, black feminism is “the key to Black liberation.” One tool that the author believes that black feminists have used successfully in their ongoing struggle for social justice is Twitter. She argues that hashtags, which help Twitter users find “specific topics and associated social media posts,” have become vital mechanisms to grow communities that extend far beyond the narrow confines of academia. Some, like #FridayNightHorror (which focuses on black women in the horror film genre) and #BlackGirlsAreMagic (which focuses on the accomplishments of black women), are social, educational, and/or inspirational in nature. Others, like #BlackLivesMatter, have become the foundation for worldwide political movements. Jones believes that Twitter has become such a successful tool for black feminists/activists because the “forum [is] rooted in the African call-and-response tradition,” wherein participants aid in the development of a message while also influencing its direction. She also suggests that Twitter has become a way that black feminists like herself have been able to build followings that have allowed them to continue much-needed conversations elsewhere. Tweets on sex-positive feminism, for example, led Jones to create a widely read blog and, later, articles for Ebony.com. While the author concedes that what exists online “can be negative and harmful to [black] progress,” she also suggests that continued sharing of ideas among black feminists “will strengthen and improve the way the next generation interacts with each other.” Sharp and provocative, the narrative is most powerful in its implication that, unless born to privilege, all Americans, regardless of race or gender, now “feel something akin to what Black people...have always experienced.” Understanding black (female) struggles is therefore critical for everyone.

Smart, savvy, and unapologetically fierce.

Pub Date: Feb. 1, 2019

ISBN: 978-0-8070-5537-3

Page Count: 224

Publisher: Beacon Press

Review Posted Online: Dec. 3, 2018

Kirkus Reviews Issue: Jan. 1, 2019

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A Churchill-ian view of native history—Ward, that is, not Winston—its facts filtered through a dense screen of ideology.

AN INDIGENOUS PEOPLES' HISTORY OF THE UNITED STATES

Custer died for your sins. And so, this book would seem to suggest, did every other native victim of colonialism.

Inducing guilt in non-native readers would seem to be the guiding idea behind Dunbar-Ortiz’s (Emerita, Ethnic Studies/California State Univ., Hayward; Blood on the Border: A Memoir of the Contra War, 2005, etc.) survey, which is hardly a new strategy. Indeed, the author says little that hasn’t been said before, but she packs a trove of ideological assumptions into nearly every page. For one thing, while “Indian” isn’t bad, since “[i]ndigenous individuals and peoples in North America on the whole do not consider ‘Indian’ a slur,” “American” is due to the fact that it’s “blatantly imperialistic.” Just so, indigenous peoples were overwhelmed by a “colonialist settler-state” (the very language broadly applied to Israelis vis-à-vis the Palestinians today) and then “displaced to fragmented reservations and economically decimated”—after, that is, having been forced to live in “concentration camps.” Were he around today, Vine Deloria Jr., the always-indignant champion of bias-puncturing in defense of native history, would disavow such tidily packaged, ready-made, reflexive language. As it is, the readers who are likely to come to this book—undergraduates, mostly, in survey courses—probably won’t question Dunbar-Ortiz’s inaccurate assertion that the military phrase “in country” derives from the military phrase “Indian country” or her insistence that all Spanish people in the New World were “gold-obsessed.” Furthermore, most readers won’t likely know that some Ancestral Pueblo (for whom Dunbar-Ortiz uses the long-abandoned term “Anasazi”) sites show evidence of cannibalism and torture, which in turn points to the inconvenient fact that North America wasn’t entirely an Eden before the arrival of Europe.

A Churchill-ian view of native history—Ward, that is, not Winston—its facts filtered through a dense screen of ideology.

Pub Date: Sept. 16, 2014

ISBN: 978-0-8070-0040-3

Page Count: 296

Publisher: Beacon Press

Review Posted Online: Aug. 18, 2014

Kirkus Reviews Issue: Sept. 15, 2014

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A clear and candid contribution to an essential conversation.

SO YOU WANT TO TALK ABOUT RACE

Straight talk to blacks and whites about the realities of racism.

In her feisty debut book, Oluo, essayist, blogger, and editor at large at the Establishment magazine, writes from the perspective of a black, queer, middle-class, college-educated woman living in a “white supremacist country.” The daughter of a white single mother, brought up in largely white Seattle, she sees race as “one of the most defining forces” in her life. Throughout the book, Oluo responds to questions that she has often been asked, and others that she wishes were asked, about racism “in our workplace, our government, our homes, and ourselves.” “Is it really about race?” she is asked by whites who insist that class is a greater source of oppression. “Is police brutality really about race?” “What is cultural appropriation?” and “What is the model minority myth?” Her sharp, no-nonsense answers include talking points for both blacks and whites. She explains, for example, “when somebody asks you to ‘check your privilege’ they are asking you to pause and consider how the advantages you’ve had in life are contributing to your opinions and actions, and how the lack of disadvantages in certain areas is keeping you from fully understanding the struggles others are facing.” She unpacks the complicated term “intersectionality”: the idea that social justice must consider “a myriad of identities—our gender, class, race, sexuality, and so much more—that inform our experiences in life.” She asks whites to realize that when people of color talk about systemic racism, “they are opening up all of that pain and fear and anger to you” and are asking that they be heard. After devoting most of the book to talking, Oluo finishes with a chapter on action and its urgency. Action includes pressing for reform in schools, unions, and local governments; boycotting businesses that exploit people of color; contributing money to social justice organizations; and, most of all, voting for candidates who make “diversity, inclusion and racial justice a priority.”

A clear and candid contribution to an essential conversation.

Pub Date: Jan. 16, 2018

ISBN: 978-1-58005-677-9

Page Count: 256

Publisher: Seal Press

Review Posted Online: Oct. 9, 2017

Kirkus Reviews Issue: Nov. 1, 2017

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