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

    We wanted to hear about folks’ experiences confronting abusers, both with cops and courts and with methods outside the criminal justice system."—The Revolution Starts at Home collectiveLong demanded and urgently needed, The Revolution Starts at Home: Confronting Intimate Violence Within Activist Communities finally breaks the dangerous silence surrounding the “secret” of intimate violence within social justice circles. This watershed collection of stories and strategies tackles the multiple forms of violence encountered right where we live, love, and work for social change—and delves into the nitty-gritty on how we might create safety from abuse without relying on the state. Drawing on over a decade of community accountability work, along with its many hard lessons and unanswered questions, The Revolution Starts at Home offers potentially life-saving alternatives for creating survivor safety while building a movement where no one is left behind. Ching-In Chen is the author of The Heart's Traffic. Kundiman Fellow Jai Dulani is an interdisciplinary storyteller and activist/educator. Leah Lakshmi Piepzna-Samarasinha is the author of Consensual Genocide. Andrea Smith is the author of Conquest: Sexual Violence and American Indian Genocide.

    This collection highlights the concerns running throughout her pioneering work: the politics of difference and solidarity, decolonizing and democratizing feminist practice, the crossing of borders, and the relation of feminist knowledge and scholarship to organizing and social movements. Mohanty offers here a sustained critique of globalization and urges a reorientation of transnational feminist practice toward anticapitalist struggles.Feminism without Borders opens with Mohanty's influential critique of western feminism ("Under Western Eyes") and closes with a reconsideration of that piece based on her latest thinking regarding the ways that gender matters in the racial, class, and national formations of globalization. In between these essays, Mohanty meditates on the lives of women workers at different ends of the global assembly line (in India, the United Kingdom, and the United States); feminist writing on experience, identity, and community; dominant conceptions of multiculturalism and citizenship; and the corporatization of the North American academy. She considers the evolution of interdisciplinary programs like Women's Studies and Race and Ethnic Studies; pedagogies of accommodation and dissent; and transnational women's movements for grassroots ecological solutions and consumer, health, and reproductive rights.Mohanty's probing and provocative analyses of key concepts in feminist thought—"home," "sisterhood," "experience," "community"—lead the way toward a feminism without borders, a feminism fully engaged with the realities of a transnational world.

    The first comprehensive collection to trace the development of African-American feminist thought.

    of California, Irvine) explores the historical development of prothin, antifat ideologies deployed in support of Western, patriarchal white supremacy. Beginning in the aesthetic ideals circulated by Renaissance thinkers and artists and bringing her narrative up into the 1990s, Strings charts how white Europeans and Anglo-Americans developed ideals of race and beauty that both explicitly and figuratively juxtaposed slim, desirable white women against corpulent, seemingly monstrous black women. The work is divided into three sections. The two chapters in the first part consider how Renaissance white women and women of color were depicted as plump and feminine, separated by class, yet belonging to the same gender. The second part of the work charts the rise of modern racial ideologies that yoked feminine beauty to Protestant, Anglo-Saxon whiteness. Later chapters and the epilogue consider how Americans normalized the "scientific management" of white women's bodies for the purpose of racial uplift, a project that continued to situate black women as the embodied Other. The author does not address fat from the angle of health or previous attitudes white Europeans held towards corpulence.

    Through the compelling stories of Black women who have been most affected by racism, persistent poverty, class inequality, limited access to support resources or institutions, Beth E. Richie shows that the threat of violence to Black women has never been more serious, demonstrating how conservative legal, social, political and economic policies have impacted activism in the U.S.-based movement to end violence against women. Richie argues that Black women face particular peril because of the ways that race and culture have not figured centrally enough in the analysis of the causes and consequences of gender violence. As a result, the extent of physical, sexual and other forms of violence in the lives of Black women, the various forms it takes, and the contexts within which it occurs are minimized—at best—and frequently ignored. Arrested Justice brings issues of sexuality, class, age, and criminalization into focus right alongside of questions of public policy and gender violence, resulting in a compelling critique, a passionate re-framing of stories, and a call to action for change.

    Yet they have fought for the few, not the many. As award-winning scholar Kyla Schuller argues, their white feminist politics dispossess the most marginalized to liberate themselves.In The Trouble with White Women, Schuller brings to life the two-hundred-year counter history of Black, Indigenous, Latina, poor, queer, and trans women pushing back against white feminists and uniting to dismantle systemic injustice. These feminist heroes such as Frances Harper, Harriet Jacobs, and Pauli Murray have created an anti-racist feminism for all. But we don’t speak their names and we don’t know their legacies. Unaware of these intersectional leaders, feminists have been led down the same dead-end alleys generation after generation, often working within the structures of racism, capitalism, homophobia, and transphobia rather than against them. Building a more just feminist politics for today requires a reawakening, a return to the movement’s genuine vanguards and visionaries. Their compelling stories, campaigns, and conflicts reveal the true potential of feminist liberation. The Trouble with White Women gives feminists today the tools to fight for the flourishing of all.

    Eschewing the Great Race Man paradigm so prominent in contemporary discourse, Brittney C. Cooper looks at the far-reaching intellectual achievements of female thinkers and activists like Anna Julia Cooper, Mary Church Terrell, Fannie Barrier Williams, Pauli Murray, and Toni Cade Bambara. Cooper delves into the processes that transformed these women and others into racial leadership figures, including long-overdue discussions of their theoretical output and personal experiences. As Cooper shows, their body of work critically reshaped our understandings of race and gender discourse. It also confronted entrenched ideas of how--and who--produced racial knowledge.

    Change is constant. The world is in a continual state of flux. It is a stream of ever-mutating, emergent patterns. Rather than steel ourselves against such change, this book invites us to feel, map, assess, and learn from the swirling patterns around us in order to better understand and influence them as they happen. This is a resolutely materialist “spirituality” based equally on science and science fiction, a visionary incantation to transform that which ultimately transforms us.adrienne maree brown, co-editor of Octavia’s Brood: Science Fiction from Social Justice Movements, is a social justice facilitator, healer, and doula living in Detroit.

    Even though the glass ceiling is cracked, most women stay comfortably beneath it, and everywhere we hear about vitally important “hardwired” differences between male and female brains. The neuroscience we read about in magazines, newspaper articles, books, and sometimes even scientific journals increasingly tells a tale of two brains, and the result is more often than not a validation of the status quo. Women, it seems, are just too intuitive for math, men too focused for housework.Drawing on the latest research in neuroscience and psychology, Cordelia Fine debunks the myth of hardwired differences between men’s and women’s brains, unraveling the evidence behind such claims as men’s brains aren’t wired for empathy, and women’s brains aren’t made to fix cars. She then goes one step further, offering a very different explanation of the dissimilarities between men’s and women’s behavior. Instead of a “male brain” and a “female brain,” Fine gives us a glimpse of plastic, mutable minds that are continuously influenced by cultural assumptions about gender.Delusions of Gender provides us with a much-needed corrective to the belief that men’s and women’s brains are intrinsically different--a belief that, as Fine shows with insight and humor--all too often works to the detriment of ourselves and our society.

    Among the contents are essays about other writers, accounts of the civil rights movement of the 1960s and the antinuclear movement of the 1980s, and a vivid memoir of a scarring childhood injury and her daughter's healing words.

    Although best-known for her work A Raisin in the Sun, her short life was full of extraordinary experiences and achievements, and she had an unflinching commitment to social justice, which brought her under FBI surveillance when she was barely in her twenties. While her close friends and contemporaries, like James Baldwin and Nina Simone, have been rightly celebrated, her story has been diminished and relegated to one work—until now. In 2018, Hansberry will get the recognition she deserves with the PBS American Masters documentary "Lorraine Hansberry: Sighted Eyes/Feeling Heart" and Imani Perry's multi-dimensional, illuminating biography, Looking for Lorraine.After the success of A Raisin in the Sun, Hansberry used her prominence in myriad ways: challenging President Kennedy and his brother to take bolder stances on Civil Rights, supporting African anti-colonial leaders, and confronting the romantic racism of the Beat poets and Village hipsters. Though she married a man, she identified as lesbian and, risking censure and the prospect of being outed, joined one of the nation's first lesbian organizations. Hansberry associated with many activists, writers, and musicians, including Malcolm X, Langston Hughes, Duke Ellington, Paul Robeson, W.E.B. Du Bois, among others. Looking for Lorraine is a powerful insight into Hansberry's extraordinary life—a life that was tragically cut far too short.

    actually being anti-racist). Confronting the sometimes uncomfortable questions feminism has made us ask about what’s going on FOR REAL paved the many paths that brought the contributors of this book together to share their sometimes uncomfortable truths, not just about feminism, but about who they are and where they are coming from.Against a backdrop exposing a 500+ year legacy of colonization and oppression, Feminism FOR REAL explores what has led us to the existence of “feminism”, who gets to decide what it is, and why. With stories that make the walls of academia come tumbling down, it deals head-on with the conflicts of what feminism means in theory as opposed to real life, the frustrations of trying to relate to definitions of feminism that never fit no matter how much you try to change yourself to fit them, and the anger of changing a system while being in the system yourself.

    Garza wrote: Black people. I love you. I love us. Our lives matter. With the speed and networking capacities of social media, #BlackLivesMatter became the hashtag heard ’round the world. But Garza knew even then that hashtags don’t start movements—people do. Long before #BlackLivesMatter became a rallying cry for this generation, Garza had spent the better part of two decades learning and unlearning some hard lessons about organizing. The lessons she offers are different from the “rules for radicals” that animated earlier generations of activists, and diverge from the charismatic, patriarchal model of the American civil rights movement. She reflects instead on how making room amongst the woke for those who are still awakening can inspire and activate more people to fight for the world we all deserve. This is the story of one woman’s lessons through years of bringing people together to create change. Most of all, it is a new paradigm for change for a new generation of changemakers, from the mind and heart behind one of the most important movements of our time.

    Black women "shift" by altering the expectations they have for themselves or their outer appearance. They modify their speech. They shift "White" as they head to work in the morning and "Black" as they come back home each night. They shift inward, internalizing the searing pain of the negative stereotypes that they encounter daily. And sometimes they shift by fighting back.With deeply moving interviews, poignantly revealed on each page, Shifting is a much-needed, clear, and comprehensive portrait of the reality of African American women's lives today.