All too often these days we are witnessing petit-bourgeois African women willingly taking positions of leadership, power, and influence within the political and military infrastructure of the United States. Positions that require, as part of their job descriptions, acts of extreme ongoing violence against the world’s most oppressed populations, including their own people. . . .
Centering Discussion from Erica Caines’s Black Girl Marxists Webinar for Black Women and Femmes. Black feminism has been minimized to a merely progressive political ideology, not the radical movement that Black feminist theorists had argued for; thus, a specific class of Black women (the petty bourgeoisie) has risen as “Black leaders.” In the almost nine months of COVID-19, these groups of the new ‘new Black’ has redefined racial justice within the boundaries allocated by the Democratic Party, discounting the real movements happening (and continuing to happen) in the streets. These same groups of Black women have served as buffers or . . .
The Black Bourgeoisie class sells the idea of Atlanta as being some sort of mythological negro-town, where all your dreams come true and you will be safe from poverty and downward mobility caused by capitalist stratification. The smoke and mirrors of a Black paradise that they offer is what I call Wakandism. It is a belief that a place where some Black people have success offers a model to be followed while ignoring the struggle of Atlanta’s predominantly Black working class. . Most often wakandism is applied to Atlanta as an outlier for the United States since a Black capitalist . . .
As an African Non-Binary Queer Differently-Abled Person who is the child of immigrants, I initially gravitated towards the theory of Intersectionality. But I soon realized that underneath the mask, what is being called intersectional feminism is just white feminism with artificial flavoring. . . .
One of the biggest issues with perceived notions of Black excellence is the ways it is contributed to uncritical perceived notions of success. There is an avoidance in acknowledging that “Black excellence” is rooted in a colonial narrative of what makes someone exceptional. Circumstantially, that perception is determined by what we deem “success”. The contradictions of Black excellence is most evident in the romanticizing of The Obamas. Barack Obama’s 8-year presidency has been a surface level achievement for the Black community based on identity reductionism. After all, he is the FIRST Black president. But a closer inspection of those 8 . . .