Black sys culture!

Mental Health and Black/African Americans | Office of Minority Health https://share.google/pSYqCBFBB1ediTyTB

Suicide on the Rise in Black and African American Communities - nccPA Health Foundation https://share.google/LuCCPeqnevIiELi2Q

"In 2019, suicide was the second leading cause of death for blacks or African Americans, ages 15 to 24; and suicide rates for children under the age of 12 are climbing quickly."

Suicides Rise in Black Population During COVID-19 Pandemic | Johns Hopkins Medicine https://share.google/XncoLF1XNJGLhTfMg

"However, once investigators studied suicide deaths by race, they found that suicides among white residents decreased by 45% during early March to early May, while suicides among Black residents increased by 94% in the same time frame. These results were published as a research letter in JAMA Psychiatry."

Racial Differences in Statewide Suicide Mortality Trends in Maryland During the Coronavirus Disease 2019 (COVID-19) Pandemic | Public Health | JAMA Psychiatry | JAMA Network https://share.google/uhAVGTTAd0nwjhN1u

"Among Black residents, suicide mortality appeared to double during period 2 compared with the means in 2017 to 2019. In contrast, suicide mortality appeared nearly halved among White residents during periods 2 and 3 compared with the means of 2017 to 2019."

Young Black men are dying by suicide at alarming rates https://share.google/Er4D01DrkRRGDJ1nS

"Although childhood neglect and trauma played a role in predicting suicidal thoughts, the researchers found that racial discrimination independently predicted higher rates of suicidal thoughts."

2023-august-still-ringing-alarm.pdf https://share.google/Ee7tsvGuGPcoroMIB

"Institutional and interpersonal racism emerged as pervasive factors contributing to suicide risk for Black youth on every level of the socioecological model—societal, community, relationship, and individual. Further compounding unique stressors experienced by Black youth, the COVID-19 pandemic disproportionately impacted Black Americans and created, perpetuated, and exacerbated suicide risk factors for Black youth including access to care, distrust of medical professionals, financial concerns, and social cohesion"

Black Adolescent Suicide Rate Reveals Urgent Need to Address Mental Health Care Barriers | The Pew Charitable Trusts https://share.google/hhwScUnH7oAgJXJer

OverallBlackSuicide_Current.pdf https://share.google/LV294SXTLjpk5HuRr

Anti-Black Structural Racism Goes Online: A Conceptual Model for Racial Health Disparities Research - PMC https://share.google/H2nRnAkaVY0quIIYr

Understanding 5 types of racism online — Center for Countering Digital Hate | CCDH https://share.google/UwawEq6W4zWqb1GH0

Online Racial Discrimination, Suicidal Ideation, and Traumatic Stress in a National Sample of Black Adolescents | Equity, Diversity, and Inclusion | JAMA Psychiatry | JAMA Network https://share.google/9rDzPPYI1WjpEg0Pv

" In addition, cyberbullying is associated with increased suicidal ideation, and Black adolescents have an average of 5 racially discriminatory experiences daily, mostly occurring online."

People who share encounters with racism are silenced online by humans and machines, but a guideline-reframing intervention holds promise | PNAS https://share.google/L1yiPNwDJrvv8QiQj

Cyber racism explained | Racism No Way https://share.google/htqGaqKmwSOTvMUYV

Understanding Cyber-Racism Perpetration within the Broader Context of Cyberbullying Theory: A Theoretical Integration - PMC https://share.google/4R4LQxjzwwT10X3Ya

"21% of Black US youth (aged 13–17) have personally experienced bullying/harassment online because of their race/ethnicity [5]. Another survey, which focused on Black US adults, showed that 25% have been harassed online due to their race/ethnicity"

"A key difference between more traditional forms of racism and cyber-racism that is important for our analysis is that the online nature of cyber-racism juxtaposed with the permanency of online communication creates a situation where a single instance of cyber-racism has the possibility of being shared (e.g., re-tweeting on Twitter), “liked”, forwarded, etc., and otherwise communicated multiple times. Therefore, from the victim’s point of view, one cyber-racism post can be compounded, which can be extremely harmful to one’s well-being. To protect oneself, people may feel the need to prepare themselves to face this type of racism, which ultimately leads to an anticipation of it happening. This anticipation can lead to hyper-vigilance in their life off the internet, which can be stressful and socially isolating"

"We hope that this paper argues against this perspective. Until published empirical findings that highlight the importance of accounting for the overlap between cyber and traditional racism while also acknowledging the key theoretical differences (i.e., online disinhibition, online anonymity) is conducted, this perspective is viable. "

Nigger (the word), a story - African American Registry https://share.google/UUHCLw6okhBDhPJgy

Masterlist of black focused resource https://www.tumblr.com/blackcharacterpolls/810939069847797760/masterlist-of-black-focused-resources-1?source=share

How Black culture is shaping Gen Z slang: Appreciation or appropriation?

Clock it https://www.them.us/story/clock-it-how-ballroom-coined-the-internets-new-catchphrase

AAVE Glossary (outdated) https://aaveglossary.carrd.co/

A critique of the equation Racism = Power + Prejudice and how it fails to consider "reverse racism" and "oppressed groups being unable to be racist"- both of which do not exist (not a persona fav resource regarding the explanations of racial prejudice between other poc) https://r.search.yahoo.com/_ylt=Awr98fbge.5pCwIABqgPxQt.;_ylu=Y29sbwNncTEEcG9zAzMEdnRpZAMEc2VjA3Ny/RV=2/RE=1778446561/RO=10/RU=https%3a%2f%2fphilarchive.org%2farchive%2fSCODREv1/RK=2/RS=ddTfRlEyazqFmapZd0br67ScxRo-

"Here it seems the Chinese neighbour is also leveraging the power imbalances of white supremacy in just the same way as the white man would be. This should make him racist even on the P + P account."

Are 'nigga' and 'nigger' the same word? | The N-Word Project CW: multiple racial slurs being used by groups who are not a part of those communities https://share.google/1HvEvZQGgu9eS8RU8

Prejudice + Power = ISM (beyond racism) https://peari.org/blog/prejudice-power-isms-of-oppression

Black Lives Matter website glossary https://blacklivesmatter.com/your-resources/#glossary

Black Lives Matter https://blacklivesmatter.com/

https://www.pewresearch.org/race-and-ethnicity/2025/05/07/views-of-race-policing-and-black-lives-matter-in-the-5-years-since-george-floyds-killing/

"In September 2020, 52% thought the increased attention to these issues would lead to changes that would improve the lives of Black people. By 2023, 40% said that had happened. That figure stands at just 27% today. About seven-in-ten (72%) now say the increased focus on these issues after Floyd’s murder did not lead to changes that improved the lives of Black people."

https://jimcrowmuseum.ferris.edu/coon/homepage.htm

Etymology of the word nigga(h) https://www.etymonline.com/word/nigga

Etymology of the word nigger https://www.etymonline.com/word/nigger

Racial Slur database (wouldn't consider this a reputable source as it is user submission based but information does not seem overall unreliable) http://www.rsdb.org/races#african_americans

Definition of plausible deniability https://dictionary.cambridge.org/dictionary/english/plausible-deniability

Combatting Anti-Blackness: Resources for the Asian American Community | Asian Americans Advancing Justice - AAJC https://share.google/te7Qbj4ksJXfwLrmR

An Asian American Guide to Dismantling Anti-Blackness — Asian American Christian Collaborative (AACC) https://share.google/m8vaZnTpQBgCvpqGh

30+ Ways Asians Perpetuate Anti-Black Racism Everyday | by Michelle MiJung Kim | Awaken Blog | Medium https://share.google/LV5EC4S6aEa1vGfsx

"We all perpetuate anti-Black racism in our daily lives. We can’t fight anti-Black racism unless we can notice its manifestation in ourselves and others on a daily basis in our workplace, social interactions, and online engagement."

"Not believing Black people’s stories and struggles: “are you sure they meant it that way?” “it’s not always about race” aka gaslighting the fuck out of them. This is especially harmful because gaslighting that comes from other marginalized groups is EVEN MORE gaslighty."

"Colorism has long been a part of Asian cultures globally and the damning effects are seen within and across different Asian communities."

20+ Allyship Actions for Asians to Show Up for the Black Community Right Now | by Michelle MiJung Kim | Awaken Blog | Medium https://share.google/uOVlhMtnVS7qfP9Tm

"Don’t ask Black people to educate you. Don’t put additional burden on them, not now, not ever. There is so much free content and thought leadership out there"

Understanding Anti-Blackness in American South Asian Communities - South Asian Network https://share.google/pBcOz4QFSESrVBDeo

Latinx and Asian Engagement/Complicity in Anti-Blackness https://share.google/WWJZ1M08QJavERZY5

"This, importantly, requires recognition of how privilege exists within our communities (Latinx and Asian), which thus leads to the continued perpetuation of anti-Blackness. We understand that “anti-Blackness [as] a product of white supremacy and cannot exist outside the social construct of a hierarchy based on skin color. Brown and Black communities exist under this paradigm and, as a result, are pitted against each other"

"Black and other “races” are conceptualized, but what is most predictive, in terms of phenotype and one’s life outcomes, is where one fits into the color scale, determined by one’s distance from or closeness to whiteness"

"there is a hierarchy of racial classifications, with Black being in the “bottommost status group”"

"These daily assaults mentioned in the definition of anti-Blackness can be seen throughout the world and “contribute to the collective trauma of being racialized Black and having to navigate an anti-Black world”"

" Furthermore, ross states, “anti-Blackness indexes the structural reality that in the larger society, blackness is inextricably tied to slaveness” (p. 8). Slavery officially ended with the Thirteenth Amendment in 1865 but lived on de facto during the Jim Crow Era, particularly in the South, and continues de facto today with a new system created out of labor in prisons (Spears 2021). Additionally, in schools, there is video footage capturing Black children being abused or even murdered (Aronson and Boveda 2017). While this all does not mean that Black people are still literally enslaved today, the legacy of enslavement “does mean that slavery marks the ontological position of Black people—that is, the relationship between humanity and blackness is an antagonism, is irreconcilable” "

"Anti-Black racism is not just a matter of a “few bad eggs …” and these comments do not exist in a vacuum; “they exist within a set of cultural and racial attitudes that are part of Latino culture"

"60% of Latinx youth changed their racial classifications over time; specifically, darker-skinned Latinx were more likely to identify as Black over time, while those with the lightest skin tones identified as white. This affirms that those with access to whiteness choose whiteness."

"In the U.S., the experiences of Afro-Latinx are more similar to those of African Americans than those of other Latinos or non-Hispanic whites. This includes lower incomings, higher unemployment rates, higher rates of poverty, less education, living in more segregated neighborhoods, greater racial harassment from law enforcement, and adverse effects on physical and mental health"

"assisting people in becoming literate in the existence of Latino anti-Black bias can be a tool for change only if it is accompanied by a critical engagement with how such bias adversely affects Afro-Latinos and African Americans in sustaining White supremacy"

"Further exploration around racial formation within Asia (as a continent) perhaps reveals a connection between anti-Blackness and racial categories, thus (non)human privileges and life course trajectory. The research on anti-Blackness within Asia is challenging to find, but not nonexistent."

"Korean racial formation cannot be known without anti-Blackness or anti-Indigeneity ...The racialized Korean self was constructed with racism, and “antiblackness has been the fundament, the bottommost bedrock, of Korean identity formation, one that lives on” (Kim and Jung 2021, p. 149). The racial formation included fear of assuming the status of Black people and American Indians (Kim and Jung 2021), coupled with the threat of coloniality by Japan and fear of becoming enslaved, resulting in internalized anti-Blackness. It is worth exploring how other Asian entities formed race and the subsequent relationships with anti-Blackness. "

"Asian/Asian American communities have been positioned as the “honorary whites” (Bonilla-Silva 2004) and as the invisible buffer to uphold white supremacy (this invisibility hides power as a function of white supremacy) with contextual indirect advantages (Oh and Eguchi 2022). This prevents Black success and maintains Black subjectivity."

"The positioning of Asians as model minorities positioned Asian communities in direct contrast to Black communities. These pronouncements were a very successful way to devalue the Black Power Movement"

"Some scholars suggest that this has led to indifference and a lack of connection to anti-Black racism (Young et al. 2022) and the Black Lives Matter Movement because of a lack of belonging (Yellow Horse et al. 2021) and perpetual foreigner experience in the U.S."

"We must consider the racialization of Asian Americans and our positioning in the U.S. as clearly positioned proximate to whiteness and in opposition to Blackness, and how this works through, for, and against us."

"History has already documented the shifting of racial/ethnic groups such as the Irish or Italians from non-white to white (Ignatiev 1995; Roediger 2006). There was once a period of history within the U.S. where Mexican Americans were classified as white simply because of the ways the laws were interpreted (Gómez 2018). This group includes “traditional” whites, new “white” immigrants, assimilated white Latinos (i.e., Cubans), some multi-racial, some assimilated Native Americans, and a few people of Asian origin. It has been documented many times that members of this “white racial group” benefit from passing or lighter skin privileges and access to economic mobility"

"The second group, the “honorary” whites, includes other light-skinned Latinos, Japanese Americans, Korean Americans, Asian Indians, Chinese Americans, Filipinos, and most Middle Eastern Americans, who phenotypically cannot pass as white per se but also have access to economic mobility. This “honorary white” group is positioned in the middle of this hierarchy. The last group, “collective black,” includes darker-skinned Asians and Latinos, Black/African populations, and Native Americans living on reservations (pp. 932–933). This group is positioned at the bottom of this tri-racial hierarchy. While this perceived hierarchy does not account for the intersection of identities, experiences, and other factors that certainly impact these many different communities, it does highlight how proximity to whiteness (or honorary membership) enhances one’s privilege in the U.S. and creates a separation from the endarkened, or Blackness. From this tri-racial hierarchy framework, we see that many of these communities that are not part of “traditional” white groups have climbed the hierarchy. In our argument, those across the Latinx and Asian diasporas have learned and perpetuated anti-Black sentiments within their communities as a means to achieve access to the “white racial” group. In another sense, Lee and Bean (2012) suggest that the boundaries of the white racial category are being pushed back to include Latinx and Asians, and within this, multiracial Latinx and Asians."

"Asians were considered “partly colored” during the Jim Crow era, which complicated Black–white segregation realities. Bow (2007) suggests that the Black–white color lines were dependent upon Asians moving toward whiteness and other color groups begrudgingly accepting this in order to uphold whiteness and Blackness distinctions. "

"The Asian community during the Jim Crow era struggled with such conundrums because of its association with Blackness while not having the same privileges that come with proximity to whiteness, resulting in anxieties about status and anxieties about how Asians were fitting into the racialized hierarchy (Bow 2007). Asians’ status in the U.S. continues to be “uneasily positioned in American culture as American but not quite; as middle class—almost; as a minority but not one of “those” minorities; as like us but not like us” "

"“since whiteness, Blackness, and Asianness did emerge in the context of global slavery, colonialism, imperialism, and migration, the analysis of racial triangulation would clearly be enhanced and perhaps importantly changed by attention to these phenomena” (p. 504). The issues continue to be structures of white supremacy and anti-Blackness, and racial triangulation through this racial hierarchy is a distraction from these larger structural functions."

"Nor can we discuss racial triangulation without globalizing its function "

"Society and white logic (Zuberi and Bonilla-Silva 2008) would have us believe our communities have never worked in sync with one another, but history has proven that is not true (Fujiwara and Roshanravan 2018; Wu 2002). Our Latinx and Asian histories have always been intertwined with (yet distinct from) the Black experience in the U.S. (Yancey 2003), and our human/civil rights have been tied to the movement for Black liberation. Additionally, even still, there are examples of Asian/Latinx/Black solidarity"

"As such, we cannot acknowledge our privileges without acknowledging the indebtedness of the Black liberation movements (Ortiz 2018; Taylor 2016). It is imperative that we “name our indebtedness, our obligation to mutual reciprocity, and our internalized anti-Blackness"

"Miseducation also performs the function of unproductive division and negates how power works (Foucault 1982). Miseducation includes a lack of understanding of how our communities are hierarchically positioned; or, many communities are aware of this positioning and intentionally reinforce this hierarchical system. The history of cross-racial solidarity not being taught in K–12 classrooms is intentional in the reproduction of the status quo, in maintaining power structures (e.g., white savior), and in the hegemony of curriculum (Jay 2003) that does not allow for criticality or ambiguity, which is replicated in the larger public imagination. We should be teaching the roles of women/BIPOC in civil rights, with examples that expand on and extend past Yuri Kochiyama and Grace Lee Boggs’ legacies (Roshanravan 2018)."

"This is a lazy and performative effort that yields little results unless one exposes those performative gaps and causes good trouble (Ahmed 2006). Furthermore, conversations about whiteness focusing solely on white people dismiss the complicit roles of people of color in perpetuating anti-Blackness"

"on the other hand, if we only center Black voices in those spaces, it can deflect responsibility within our communities. C. J. Kim (2022) asserts that understanding racial triangulation (and racial hierarchy) is important for not only noticing Asian-Black solidarities (more broadly, cross-racial solidarities), but also understanding “why Afro-Asian alliances are not as common, enduring, or expansive as one might wish them to be” (p. 505). N. Y. Kim (2022) suggests that by understanding racial triangulation (as a mechanism of racial hierarchy), we can answer the question, “Why do all groups of color become perpetrators of White supremacist violence against one another?” (p. 473)."

""This means that this space is tricky because Latinx and Asian Americans’ simple resistance to the “honorary white” status can “reinscribe anti-Blackness” "

"We are not suggesting people of color are “racist,” as communities of color do not hold the power to uphold systems of oppression. However, prejudices are a natural part of the human condition. "

Anti-Blackness in Native Communities - Diné Aesthetics (this is a blog but is absolutely worth the read and does cite sources)

https://share.google/VM9pR4x3hfj7Zjd41

"Thus, Indigenous communities were socially and politically forced, through violent means, to racially codify their distinct sense of personhood within white supremacy."

"Blackness became synonymous with being dirty, sinful, impure, whereas whiteness became associated with beauty, virtue, and cleanliness."

"Black inferiority was demanded of Indigenous communities to be recognized as  ‘sovereign’ early on in White history."

"The reasons that are usually presented to withhold recognition from tribes are 1) that they are racially tainted with the blood of African tribes-men or 2) greed, for newly recognized tribes will share in the appropriations for services given to the Bureau of Indian Affairs. The names of justice, mercy, sanity, common sense, fiscal responsibility, and rationality can be presented just as easily on the side of those advocating recognition."

"While tribes who are perceived or do have some black ancestry, as well as significant Indian ancestry, are being denied, tribes with large amounts of white ancestry and less significant Indian heritage have been acknowledged.” I refer to Sunray’s article because it showcases how anti-blackness continues today. Anti-blacknesses persist today, especially in discussions within ‘tribal sovereignty’ and ‘tribal recognition’. But it isn’t just within these conversations that anti-black sentiments arise. Over the last century, anti-black rhetoric has increased among Indigenous communities."

"One example of this public dehumanization is when Indigenous Peoples, begrudgingly, say that they are “more oppressed” than Black folx. Thus, displacing the conversation of the oppression of Black folx, and furthering anti-blackness."

"This is most prominent with the co-optation of #NativesLivesMatter, which intended to bring advocacy and awareness of the high rates of police brutality of Native Peoples. #NativeLivesMatter, unfortunately, de-centered the conversation on the public violence against the Black body and affirmation of the humanity of Black folx, which was the focus of #BlackLivesMatter."

"Digital blackface is when a non-Black person uses a reaction gif of a Black person in cyberspace.  This action reinforces the dehumanization process of Black folx simply by framing them as caricatures. "

"We are all complicit in the erasure and silencing of Indigenous voices, yet also in the perpetuation of anti-blackness."

"Diné children are taught very early on that to be called ‘Black’ in Diné bizaad (Navajo Language) was to be called dirty and unclean."

"Anti-blackness is a global phenomenon that has become synonymous with ideas of humanity. Liberation is not possible at all if Indigenous Peoples don’t interrogate our anti-black sentiments. Anti-blackness is a product of colonialism and slavery. There is a long history of anti-blackness in our Indigenous communities.  It does not belong there, and it needs to end."

Non-Black People Of Color Perpetuate Anti-Blackness Too | HuffPost Voices https://share.google/xOHzBV4ZsZE6IEuU4

"“There’s two rules in the f**cking Latino family. Don’t marry somebody Black, and don’t park in front of our house.”"

"NBPOC appropriate Black culture, co-opt our struggle when it’s convenient, and speak in cringe-worthy imitations of Black Vernacular English (BVE), but keep Black people at a distance. "

"The truth is, the relationship between Africans and the indigenous population of this continent has always been complicated. When Europeans first came to this continent, they enslaved much of the portion of the indigenous population they didn’t outright kill. Thus, by the time the first enslaved Africans reached the shores of Virginia in 1619, they were not the only unpaid and brutalized labor enriching the ruling class."

The monster that lurks in Indian Country: Anti-Blackness - ICT https://share.google/LLIiWjxL66lgH73ou

"Indigenous people and Black people have a shared history and trauma of being enslaved, subjugated and colonized by colonizers, and yet Indigenous people continue to inflict lateral violence, gatekeeping and exclusion of Black people. Is it because of our proximity to white identity? "

"I have personally witnessed and heard Black Indigenous people tell me that they try very hard to reconnect with their Indigenous heritage and extended family, only to be cruelly turned away. "

"We must accept the fact that anti-Blackness, like the monsters of old, lurks and grows with power in Indigenous communities, the more we feed it by being silent and compliant with colonial-based laws and systems."

Reckoning With Anti-Blackness in Indian Country | The New Republic https://share.google/rn2r3XecMNilYOz9F

"The discrimination faced by Native and Black communities in America run parallel, even if they bear important distinctions and require different struggles. But it should not be difficult to recognize that the fates of Native people are bound to our relationship with Black people and everyone else made marginal under these same systems. “What do Lumbees lose when Black lives matter?” Lowery wrote. “Nothing except our colonized minds.”"

Confronting Anti-Blackness and Anti-Indigeneity in Latina/o Communities - Julian Samora Research Institute - Michigan State University https://share.google/TqHEKU7z8UrVCxiEG

Essay Black Native Identity and Futurity https://share.google/nfO0gfC8t3T2CobOu

"We are pushing back against society’s pressure to choose between our identities because we may look more like one than the other, or not enough of both. "

"We must harvest the fruit of our ancestors, plant new seeds of freedom, and pick the weeds of subjugation."

"Existing as both Black and Native is not a burden we must bear; it is our birthright, our inheritance, and an intersectional identity we get to bask in."

Essay Afro-Indigenous Relations in a Reimagined Future https://share.google/V2j2S7edZfMNN3CXo

"It also acknowledged that not only are Black and Indigenous communities bonded by the shared experiences of violence, erasure, and generational trauma, but that Black Natives are Native people too."

"The displacement and enslavement of Africans and the dispossession and removal of Indigenous people from their lands have been intimately linked since the founding of the nation."

"we can’t engage in imagining land back without figuring out how to think differently about the relationship between Black and Indigenous lives."

A Reckoning with Anti-Blackness in Indian and Indian American Spaces | by Aparajita Jeedigunta | Medium https://share.google/SFy1AcjSnH5IaWf5A

"As a person of Indian origin, have you ever heard, said, or even thought, “I’m Brown; I can’t be racist”?"

"We are all complicit, every single day, when we promote, perpetuate, and participate in systems of supremacy that are racist in their structures. When we avoid confronting the pervasive anti-Blackness in our own spaces — often out of fear of losing proximity to power — we allow these patterns to continue, no matter where we live."

"We believe that our spaces are diverse because we are in them. We don’t realize that we are tokenized, or, if we do, we stay complacent and silent lest we risk our status in the social hierarchy. A lot of us barely have any Black friends, and I am not talking about the one ‘token Black friend’ here, because we created our spheres of existence to be as separate as possible. Historically, none of this was questioned as racism or anti-Blackness, because ‘it’s just how things were.’ "

"instead of listening to and learning from Black leaders and commentators, we try to correct their insights and lived experiences. Or, we stay silent in critical moments of reckoning when our voices and platforms need to be used to uplift and amplify Black voices."

"Many of our community members have no problem casually using the n-word when they feel emboldened enough within the safety of our Indian American spaces."

"Words like “nibba/nibbi,” or equivalents in other languages, get thrown around casually for love-struck teens or immature jokes, even though it is easy to learn that these words originate from the n-word."

The Rise of Respectability Politics - Dissent Magazine https://share.google/RKbmX4RcAFMhT1C64

"I don’t damn young people for having low-slung drawers,” Dyson quipped; “raise up their dreams and their drawers will follow."

Democracy Limited: The Politics of Respectability (U.S. National Park Service) https://share.google/LYUueJg9qO3HQ5mVC

"Paul and others believed that marginalizing Black women would make their cause palatable and respectable to white Southerners who were opposed to suffrage rights for Black Americans. The mainstream suffrage movement’s dismissal of Black women’s voting rights damaged the movement’s claim that they were fighting for all women. Many Black women, particularly in the South, would not gain full voting rights until the passage of the Voting Rights Act of 1965."

The Skin I'm In: Respectability Politics in the Context of Black Womanhood — Therapy for Black Girls https://share.google/IH5f2ZOXHh0eMVwQX

"respectability politics can be defined as the belief that behaving or appearing like the dominant group in society will deem you more respectable, and therefore more valued. "

"Instead of requiring the people and the institutions committing and propagating racist acts to change, it asks the people harmed by the racism to change to stop being harmed by the racism.” As if it is not heavy enough to carry the baggage that comes from experiencing racial traumas and stressors regularly, we also have to carry the burden of being the ones to fix what we didn’t create. "

"Therefore, what one individual does should not speak for the entire race."

The Skin I'm In: What Colorism Means for Psychological Healing — Therapy for Black Girls https://share.google/XuZhMMGEo0xU1JcHo

"The mental health outcomes of colorism have been compared to psychological and emotional abuse. Experiencing colorism may increase the risk for aggression, substance use, self-injury, and risky sexual behavior. Colorism is also associated with depression and anxiety. Poor self-concept and low self-esteem increase the risk of developing depression, while constant scrutiny, teasing, and mistreatment increase anxiety. "

Lifting as We Climb, by Randall Kennedy https://share.google/LK2mTHj5plCs1Eg7u

"We were taught to look down on such people as “bad Negroes” whose antics further burdened “good Negroes” like us"

"My parents sternly ordered their children to be dignified in the presence of white people so that there would be no opportunity to put us in racist, stereotypical categories. “Don’t act like a coon,” they told us bluntly. “Don’t act like a nigger.”"

"Tie-tie, you lose,” my father said repeatedly — meaning that as a black person I would always be deprived of the benefit of the doubt."

"They were under no illusion that strict adherence to their protocols would immunize us completely against the ravages of negrophobia; they knew that racism targeted “good” blacks too. But they reasoned that their strictures would at least improve our chances of surviving and thriving."

"The clothing a woman wears is irrelevant to the culpability of a rapist, and so, too, should the appearance of a young black man in a hoodie be irrelevant to the culpability of anyone who inflicts violence upon him."

"the politics of respectability. Its proponents advocate taking care in presenting oneself publicly and desire strongly to avoid saying or doing anything that will reflect badly on blacks, reinforce negative racial stereotypes, or needlessly alienate potential allies."

"Practitioners of the politics of respectability suggest focusing more on those whose victimization is clearest and likeliest to elicit the greatest sympathy from the general public."

" is denounced as a flight from blackness, an opportunistic gambit, a cowardly capitulation, a futile exercise, and an implicit concession that racist mistreatment is excusable unless committed upon a perfect black victim."

"defined respectability politics as “the belief that good behavior and stern chiding will cure black ills and uplift black people and convince white people that we’re human and worthy of respect.” Such politics, he added, “don’t work.”"

"the proselytizers of respectability politics would rather reify the theories of black inferiority that excite the white racist imagination.” "

" “Black folks have already tested out . . . respectability,” Brittney Cooper, a professor at Rutgers, wrote recently. “We’ve been trying to save our lives by dressing right, talking right and never, ever fucking up since about 1877. That shit has not worked.”"

"At no point has a progressive black respectability politics made more sense."

Autistic People of Color Fund – The Autistic People of Color Fund https://share.google/7sNSD7lQWX9tkvtt3

Black Mental Health - 988 Lifeline https://share.google/SjxJFiag94vcQm4tC

What Is Misogynoir? https://share.google/HiDgIxMjdEC0EOEXy

"Black women are often slotted into one of four roles: the sassy Black woman, the angry Black woman, the strong Black woman, or the overly sexual Black woman. "

Black Women Stereotypes: How the Media Can Avoid Tropes https://share.google/1swCdyJdL1Q2iht9z

"Other more pervasive stereotypes in the media include the “angry Black woman,” the “jezebel,” the “mammy” and, although slightly harder to recognize but equally as harmful, the “labor mule.”"

"“Black women are allowed to be angry, and often, to avoid being labeled as a stereotype, we are reluctantly forced to take the high road in situations where we or those we care about have been wronged for the sake of saving face.”"

"Black women are at greater risk of sexual victimization compared to white women, and for every Black woman that officially reports her rape, there are approximately 15 who do not."

"This detaches Black women from their humanity. It’s the idea that as Black women, we must be all-knowing and constantly caring for everyone.”"

Popular and Pervasive Stereotypes of African Americans | National Museum of African American History and Culture https://share.google/LPEcv07VXCNt0RvnA

On minority character stereotypes https://www.tumblr.com/plutointerludeart/813651646660952064?source=share

Jim Crow Museum https://share.google/BCu5uFYca3DhHbZDw

Black Queer History is American History | GLAAD https://share.google/uPDR4FjfF2Xl2FnOa

Supporting Black LGBTQ+ Youth Mental Health | The Trevor Project https://share.google/YkbD9NJ3ljASr7AZa

Organizations Serving the Black LGBTQ+ Community – It Gets Better https://share.google/fdbx6Rd2tWMVA87qz

What Supporting Black LGBTQ Young People Really Looks Like | The Trevor Project https://share.google/B9nZUe2T3hJB3n9Zs

The Harlem Renaissance in Black Queer History | National Museum of African American History and Culture https://share.google/Mg7SFnd0F5XiYvaiL

NACDL - Race and the Death Penalty https://share.google/MdgCyUJXKI9NoN8xY

Race, Human Rights, and the U.S. Death Penalty | Death Penalty Information Center https://share.google/d4bGgKbt1nQaq2Gj6

"The United States death penal­ty is often referred to as a descen­dent of the American his­tor­i­cal prac­tices of enslave­ment, lynch­ing, and Jim Crow seg­re­ga­tion. Studies have found that states with a greater his­to­ry of lynch­ings also tend to have more mod­ern death sen­tences, and that the link is even stronger between lynch­ings and death sen­tences imposed upon Black defen­dants.[1] A 2022 study doc­u­ment­ed the ​“deep his­tor­i­cal and con­tem­po­rary con­nec­tion [between the death penal­ty and] white racial hos­til­i­ty toward blacks.”[2] It found that the same ​“racial resent­ment of blacks [that] dri­ves sup­port for the death penal­ty at the indi­vid­ual lev­el” oper­ates at the state lev­el and that ​“states with high­er aggre­gate lev­els of racial resent­ment impose more death sen­tences,” par­tic­u­lar­ly against African Americans. From slav­ery to lynch­ing to seg­re­ga­tion to the death penal­ty and mass incar­cer­a­tion, the researchers wrote, “[r]acial atti­tudes that his­tor­i­cal­ly led to dis­crim­i­na­tion and racial sub­ju­ga­tion repro­duce them­selves with­in the white pop­u­la­tion through the insti­tu­tions and polit­i­cal cul­tures of a given area.”"

"African Americans were more like­ly to be sen­tenced to death than white defen­dants irre­spec­tive of the race of the vic­tim and the sever­i­ty of the mur­der, and a death sen­tence was more like­ly to be imposed in a case involv­ing one or more white vic­tims, irre­spec­tive of the race of the defen­dant and the sever­i­ty of the mur­der. The com­bi­na­tion of race of vic­tim and race of defen­dant most like­ly to pro­duce a death ver­dict at all lev­els of sever­i­ty was a Black defen­dant and a white victim."

"No white man has ever been exe­cut­ed in the U.S. for the rape of a Black woman or child in which the vic­tim was not killed."

"More than two thirds (30 of 44) of the known intel­lec­tu­al­ly dis­abled pris­on­ers who were exe­cut­ed before the Supreme Court banned the prac­tice in Atkins v. Virginia in 2002 were peo­ple of col­or. More than 60% (27 of 44) were Black. Over the next twen­ty years, U.S. states exe­cut­ed at least 29 more pris­on­ers who most like­ly were intel­lec­tu­al­ly dis­abled. More than three-quar­ters (22, 75.9%) were peo­ple of col­or and 62.1% (18 of 29) were Black. As of December 2022, at least 142 con­demned pris­on­ers had their death sen­tences over­turned under Atkins: More than 4 in 5 (118, 83.1%) were peo­ple of col­or and more than two-thirds (96, 67.6%) were Black."

"Similarly, near­ly two-thirds (65.2%) of the 235 death sen­tences imposed on juve­nile offend­ers (under age 18) in the United States in the mod­ern era before the Supreme Court struck down that prac­tice in Roper v. Simmons in 2005 were peo­ple of col­or.[9] More than half (52.0%) were Black. 64.7% of the 1,319 death sen­tences imposed on late ado­les­cent offend­ers (between ages 18 and 21) in the U.S. in the mod­ern era have been direct­ed at peo­ple of col­or, with more than half imposed on Black ado­les­cents (51.2%).[10] Noting that ​“Black youth are pun­ished more harsh­ly than Whites” and that ​“it is clear death as a penal­ty is not applied equal­ly and fair­ly among mem­bers of the late ado­les­cent class,” "

"So I don’t believe slav­ery end­ed in 1865, I believe it just evolved."

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