Hey guys, this is my citations list. Itās a little rough (some different styes of citations) and a fracture of the helpful texts Iāve come across but itās a place to start :) This one contains journal articles, speeches, research, pamphlets and studies (amongst other things) that focus race, identity, discrimination, colonization, black consciousness movements, political theory and political philosophy, feminism, black feminism, womanism, the concept of the other, eugenics, overviews of political topics, womenās studies, body politics, etc.Ā
Also some of the scholars and writers of these texts, have a myriad of other informative texts and papers that are worthwhile researching. These are just the ones Iāve been exposed to.Ā
I have decided to divide some of the sources up and place them into some topics of discussion. Youāll find that some citations occur under more than one topic of discussion because many of these texts touch on multiple areas.
Please feel free to add on texts, different media and posts that you think are helpful. They donāt need to be just political sciences, international relations, and philosophy texts. Any texts, books, academic papers/media, podcasts, newspaper articles, interviews etc.Ā from other perspectives and fields is welcome. The more (perspectives and sources) the merrier and the more educated we can become as a collective.Ā
The Concept of Blackness and the Other
Biko, S. (January 1971). White Racism and Black Consciousness: The Totality of White Power in South Africa. White racism and Black Conciousness (pp. 1-11). First Inter-University Research Workshop on Students and Youth in South Africa.
Blum, L. (2019). Chapter 8: Racialised Groups and Social Constructions in "I'm Not a Racist, But...": The Moral Quandary of Race. Ithaca: Cornell University Press.
Du Bois, W., 1933. On being Ashamed of Oneself: An Essay on Race Pride. Crisis, 40(9), pp.199-200.
Eze, E. (1997). The Colour of Reason: The idea of 'Race' in Kant's Anthropology. Postcolonial African Philosophy: A Critical Reader, 103-140.
Fanon, F. (1967). Black Skin, White Masks. New York City: Grove Press.
Garvey, M., In Garvey, A. J., & Essien-Udom, E. U. (1967). Philosophy and opinions of Marcus Garvey, or, Africa for the Africans.
Magubane, B., 2001. Social Construction of Race and Citizenship in South Africa. United Nations Research Institute for Social Development (UNRISD) Conference on Racism and Public Policy, (September 2001), pp.1-33.
Andrew Heywood is a scholar whose work is very accessible and touches on various political and international issues (His textbooks are great)
Heywood, A. (2011). Chapter 15: Poverty and Development. In A. Heywood, Global Politics (pp. 352-379). Basingstoke: Palgrave Macmillan.
Heywood, A. (2011). Regionalism and Global Politics. In A. Heywood, Global Politics (pp. 480-506). Basingstoke: Palgrave Macmillian.
Heywood, A. (2013). Politics, Society and Identity. In A. Heywood, Politics (pp. 151- 170). Houndmills: Palgrave.
Eugenics
Eze, E. (1997). The Colour of Reason: The idea of 'Race' in Kant's Anthropology. Postcolonial African Philosophy: A Critical Reader, 103-140.
Naicker, L. (2012). The role of eugenics and religion in the construction of race in South Africa (Volume 38 (2) ed.). Pretoria: Studia Historiae Ecclesiasticae.
Rich, P. (1990). Race, Science, and the Legitimization of White Supremacy in South Africa, 1902-1940. The International Journal of African Historical Studies, Vol. 23, No. 4, 665-686.
Sutton, G. (2007). The Layering of History: A brief look at Eugenics, the Holocaust and Scientific Racism in South Africa. Yesterday & Today No 1, 22-29.
The legacy of colonialism and colonial ideology (this also includes the various waves of Black Consciousness thought from various global regions that include the Caribbean, North America as well as Africa)
Mamdani, M., 2001. Beyond Settler and Native as Political Identities: Overcoming the Political Legacy of Colonialism. Society for Comparative Studies in Society and History, 43(4), pp.651-664.
Biko, S. (January 1971). White Racism and Black Consciousness: The Totality of White Power in South Africa. White racism and Black Consciousness (pp. 1-11). First Inter-University Research Workshop on Students and Youth in South Africa.
Biko, S., & Stubbs, A. (1987). I write what I like: A selection of his writings. Heinemann.
Crenshaw, Kimberle. (1991) Mapping the Margins: Intersectionality, Identity Politics, and Violence Against Women of Colour. In Standford Law Review, July, vol. 43.Ā Ā pp. 1241-1299.
Eze, E. (1997). The Colour of Reason: The idea of 'Race' in Kant's Anthropology. Postcolonial African Philosophy: A Critical Reader, 103-140.
Fanon, F. (1967). Black Skin, White Masks. New York City: Grove Press.
Garvey, M., In Garvey, A. J., & Essien-Udom, E. U. (1967). Philosophy and opinions of Marcus Garvey, or, Africa for the Africans.
Hyden G., 2008, 'Institutions, Power and Policy Outcomes in Africa', Africa Power and Politics Programme (APPP) pp. 1-34, London
Ndaba, B., Owen, T., Panyane, M., Rabbie, S., & Smith, J. (2017). The Black Consciousness Reader (Second Edition) pp. 1-21. New York City: OR Books.
Nkrumah, K. (1968). The Spectre of Black Power. The Spectre of Black Power and The Struggle Continues, 421-434.
Parker, J. & Rathbone, R. (2007). African History: A Very Short Introduction pp. 25-45. Oxford: Oxford University Press.
Robinson, C., 1983. Introduction and Chapter 1: The Non Objective character of Capitalist Development. In: C. Robinson, ed., Black Marxism, 1st ed. London: Zed Press, pp.1-28.
Sharplay-Whiting, T. D. (2000). Femme Negritude: Jane Nardal, La Depeche africaine, and the Francophone New Negro. Souls: A Critical journal of Black Politics, Culture, and Society, 8-17.
Multiculturalism, WOC, and hegemonic feminism (also touches on colonialism)
Amos, V & Parmer., P (1984). āChallenging Imperial Feminismā. Feminist Review. 17,Ā
pp 3-19.
Gqola, P.G (2001). āUfanele Uqavile: Black women, feminism and post coloniality in Africa.ā Agenda: Empowering Women for Gender Equity. No. 50, pp11-22. Taylor Francis Ltd.
Lugones, M. (2010). āThe Colonality of Genderā in Mignolo Walter, Aturo Escobar (eds.) Globalisation and the Decolonial Option. London: Routledge.
Mohanty, Chandra Talapade. (2003) āUnder Western Eyes. Feminist Scholarship amd Colonial Discoursesā in Chalra Talapede Mohanty (ed.) Feminism without borders: Decolonizing Theory, Practicing Solidarity. Durham, London: Duke University Press. Pp 1-17
Nash, Jennifer. Practicing Love: Black Feminism, Love-Politics, and Post-Intersectionality. Meridiians
Okin Moller, Susan. (1999) Is Multiculturalism Bad for Women? Princeton: PrincetonĀ
University. Pp 1.-24
WOC reponses to Okin Moller
Homi K. Bhabha. (1999). āLiberalismās Sacred Cowā in Susan Okin Moller IsĀ Multiculturalism Bad for Women? Princeton: Princeton University. Pp.76-79
Honig, Bonnie. (1999). āMy Culture Made Me Do Itā in Susan Okin Moller IsĀ Multiculturalism Bad for Women? Princeton: Princeton University. pp. 35ā41
Sassen, Saskia. (1999). āCulture beyond Genderā in Susan Okin Moller IsĀ Multiculturalism Bad for Women? Princeton: Princeton University. Pp.76-79
Black Feminism, Womanism and Black Womenās history
Edgerton, Robert B. (2000) Warrior Women: The Amazons of Dahomey and theĀ Nature of War. Boulder: Westview Press. pp. 1-37, 121-157.
Farrar, Tarikhu. (1997) āThe Queenmother, Matriarchy, and the Question of FemaleĀ Political Authority in Postcolonial West African Monarchyā in Journal of Black Studies, Vol.27, No.5. pp. 579-597.
Hill Collins, Patricia. (2000) āWork, Family and Black Womenās Oppression,ā BlackĀ Feminist Thought: Knowledge, Consciousness and the Politics of Empowerment (2nd ed.), New York: Routledge
White, Deborah Gray. (1999) Arānāt I a Woman? Female Slaves in the PlantationĀ South, New York: W. W. Norton & Company,Ā Introduction, Chapter 1, 2, 5.
Black Feminism (with a focus on representing WOC and POC bodies)
Hartman, S (2008). āVenus in Two Actsā. small axe, 12(2), pp 1-14.
Gqola, P. D (2010). ā(Not) Representing Sarah Bartmaanā. What is Slavery to Me? Postcolonial Slave Memory in South Africa. Johannesburg: Wits University Press.
Baderoon, G (2011). āThis is our speech: voice, body and poetic form in recent SouthĀ Africa writingā. Social Dynamics: A journal of South African Studies. 37:2, pp.213-227
Crenshaw, K (1992). āWhose story is it, anyway? Racist appropriations of Anita Hillā.Ā Race-ing Justice, En-Gendering Power: Essays on Anita Hill, Clarence Thomas and the Construction of Social Reality. Pantheon Books.
Womenās studies and the history of the women and feminist field
Thurner, Manuela. (2003) āIssues and Paradigms in American Womenās Historyā inĀ Norton, Beth and Ruth M. Alexander. Major Problems in American Womenās History.Ā Boston, New York: Houghton Mifflin Company. pp. 2-8Ā
Bock, Gisela. (2003) āChallenging Dichotomies in Womenās Historyā in Norton, BethĀ and Ruth M. Alexander. Major Problems in American Womenās History. Boston, New York: Houghton Mifflin Company. pp. 8-14
Evelyn, Brooks Higginbotham. (2003) āAfrican American Women in Historyā inĀ Norton, Beth and Ruth M. Alexander (eds.), Major Problems in American Womenās History. Boston, New York: Houghton Mifflin Company, pp. 14-19
Please reblog if you have insight to share or any sources. I hope this may be of use to you!
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the issue with growing up in the 2000s and 2010s was like there was this really big push toward "accepting your weirdness" overall but they meant like idk wearing mismatched socks or something not being tangibly beyond the norm in any way shape or form
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I donāt know if this is an obvious take or a hot take, but I think people need to start re-framing feminism as the fight for body autonomy as opposed to whatever this second wave revival gender essentialist bullshit we have going on right now. Once you reframe it in this way, itās easier to understand intersectionality and why cis women are not the only people who need feminism. The lack of body autonomy effects cis women, trans people, intersex people, disabled people, poc, homeless people, sex workers, etc. and your feminism needs to include and prioritise all of these groups of people (which will include men btw) because feminism is about autonomy, not about establishing a matriarchy. Body autonomy is the biggest threat to the patriarchy, both with reproductive rights, LGBTQ+ rights, and even the right to not be drafted into military services. Once body autonomy is established for everyone, the patriarchy no longer has a leg to stand on.
And body autonomy does include things that you donāt personally like either. I was prompted to write this post after a series of bad takes from progressives, but one of them was re-hashing the Sabrina Carpenter album cover drama with āI donāt think itās conservative of me to think that the album cover is a bad look when weāve seen images of women being abused in this wayā because I do actually think youāve failed to understand feminism by projecting your morals onto a woman who was consensually expressing her own autonomy just because she expressed it in a way that you didnāt like or that made you uncomfortable.
Body autonomy also means unhealthy choices. Body autonomy also means regret rates. Body autonomy also means freedom of sexuality. Body autonomy also means mutilation. If you believe body autonomy has limitations and exceptions, then your feminism is most likely surface level.
TERFs are some of the biggest opponents to body autonomy, and if you find yourself thinking āoh people can do whatever they want with their bodies as long as it doesnāt harm them or make others uncomfortableā then you are far more susceptible to TERF propaganda than you think.
a big part of being happy is being excited. be excited for everything - making a cup of tea, decorating your future apartment, seeing a friend again, falling in love unexpectedly, the next episode of a show you like, finishing something stressful,Ā buying something youāve been saving up for, a new album, sunsets, traveling, road trips,Ā and the feeling of going to bed after a long day. think of something to be excited about and daydream about it often when youāre sad.
microdosing on catharsis by watching a fictional character or persona i relate to have an emotional breakdown until my chest starts to ache from the amount i've repressed
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For context: this came out in 2011 in Australia. Same-sex marriage would not be legalized until December 2017.
It was only legalized in 8 US states (the 8th only a few months before), and wouldnāt be legalized nation-wide until 2015.
It was only legal in TEN COUNTRIES in 2011. We wouldnāt hit 20 countries until 2017. (Australia was 23rd)
As of today (April 14, 2026), I believe only 38 countries have fully legalized same-sex marriage. Out of somewhere around 200 countries in the world. Thatās only ~19% of countries.
