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The purpose of this paper is to provide a call to action to use a new theoretical framework for disaster researchers that focuses on using a critical approach to understanding differential disaster impacts due to systemic racism.

Using critical race theory (CRT) and Black Sociology, theoretical and disciplinary frameworks that center Black people and NBPOC as well as a focus in dismantling systemic racism and other oppressive systems, this article calls for a new approach – “disaster racism” – that builds on past discussions for a more nuanced theoretical approach to disaster studies.

Alongside CRT and Black Sociology, this study identifies two examples of the oppressive systems that create disparate impacts to disaster including slavery and the legacy of slavery and mass incarceration.

“Disaster racism” – a critically focused approach – should be used in the future rather than social vulnerability to further dismantle oppressive systems and institutions, which not only provides strong theoretical backing to research but also creates an actively anti-racist research agenda in the discipline of sociology of disaster.

The function for the historically Black college and university (HBCU) has always been a hallmark of resolve educational inclusion and justice to promote the Negro identity, and develop social and economic mobility. Yet despite diversity, equity, and inclusion (DEI) determinations popular today, the authors contend that to cater to subpopulations outside of the Black community creates a marginalization and distraction from their historic purpose and legacy. As a necessary function of relevance, the focus of underserved populations on HBCU campuses should, instead, unwaveringly remain on African-Americans, descendants of slaves (DoS). We empirically examine HBCU academic curricula for African-American consciousness that is forward thinking for community advocacy and social justice. Research findings of HBCU course catalogs (N = 98) describe a very limited scope of course titles and descriptions that appear to cultivate intellectual tools to engage in racial and ethnic self-advocacy as a vital role for continued survival. The authors contend that the relevance of HBCU institutions cannot be fully realized and promoted absent a comprehensive understanding of the educational and socioeconomic status of the African-American population. Discussed are the implications and recommendations of how HBCUs will be able to retain their uniqueness and viability of purpose, including the application of social reconstructive theory in practice, as a theoretical framework.

Racial stigma and racial criminalization have been centralizing pillars of the construction of Blackness in the United States. Taking such systemic injustice and racism as a given, then question then becomes how these macro-level arrangements are reflected in micro-level processes. This work uses radical interactionism and stigma theory to explore the potential implications for racialized identity construction and the development of “criminalized subjectivity” among Black undergraduate students at a predominately white university in the Midwest. I use semistructured interviews to explore the implications of racial stigma and criminalization on micro-level identity construction and how understandings of these issues can change across space and over the course of one's life. Findings demonstrate that Black university students are keenly aware of this particular stigma and its consequences in increasingly complex ways from the time they are school-aged children. They were aware of this stigma as a social fact but did not internalize it as a true reflection of themselves; said internalization was thwarted through strong self-concept and racial socialization. This increasingly complex awareness is also informed by an intersectional lens for some interviewees. I argue not only that the concept of stigma must be explicitly placed within these larger systems but also that understanding and identity-building are both rooted in ever-evolving processes of interaction and meaning-making. This research contributes to scholarship that applies a critical lens to Goffmanian stigma rooted in Black sociology and criminology and from the perspectives of the stigmatized themselves.

This chapter offers insight on how existing paradigms within Black Studies, specifically the ideas of racial capitalism and the Black Radical Tradition, can advance sociological scholarship toward greater understanding of the macro-level factors that shape Black mobilizations. In this chapter, I assess mainstream sociological research on the Civil Rights Movement and theoretical paradigms that emerged from its study, using racial capitalism as a lens to explain dynamics such as the political process of movement emergence, state-sponsored repression, and demobilization. The chapter then focuses on the reparatory justice movement as an example of how racial capitalism perpetuates wide disparities between Black and white people historically and contemporarily, and how reparations activists actively deploy the idea of racial capitalism to address inequities and transform society.

The cross-pressures and tensions for engaged academics are like those of other activist professionals and advantaged allies. Academic knowledge is more useful when it is put into dialog with the knowledge and experiences of others and academics use their skills to bring new information into community discussions, to provoke discussions, and to carry knowledge between groups. Academics should listen as well as talk, recognize and respect the differences among community members, and actively attend to and seek to amplify the voices of those who are most oppressed and marginalized.

As a tribute to Kathy Charmaz, the author discusses the fundamental role that Charmaz's work played in her development as a sociologist and qualitative researcher. The author notes that Charmaz's most prominent contributions are constructivist grounded theory, the notion of methodological self-consciousness, and discussions of the body and emotions as significant to substantive and methodological considerations. The author further describes how the synergy between Charmaz's key concepts and Black feminist perspectives have been relevant to how she leveraged and negotiated her positionality as a Black woman and transnational researcher. Ultimately, the author concludes that Kathy Charmaz's legacy reinforces the importance of equity-minded research and provides a model of how to extend concerns about social justice to activities that also disrupt structural barriers faced by underrepresented researchers.

Drawing on shared research and educational trajectories, the authors illustrate the importance and challenge of tracing Black gay social life in urban ethnography. This chapter investigates the ephemeral nature of Black gay geographies using live experience and data collection from Los Angeles. Guided by Joseph Beam’s (1984) key sociological insight, we offer and amplify a new warrant for urban ethnography emergent from the study of Black and LGBTQ life, visibility is survival. In so doing, we aim to underscore the importance of ethnographic inquiry to understand the spatial and communal navigation of cities by Black gay people. In examining the unique Black gay maps of a rapidly changing Los Angeles, we articulate the multitude of ways that ethnographic inquiry serves as a correction to the record and a form of documenting threatened histories and everyday realities of Black LGBTQ life.

Social psychological perspectives on educational stratification offer explanations that bridge the macro and micro social worlds. However, while ethnoracial disparities in academic achievement are evident during the earliest grade levels, most social psychological research in this area has examined high school or college student samples and has used a black–white binary to operationalize race.

We use longitudinal structural equation models to examine links between academic self-efficacy beliefs and school performance among a national sample of diverse third- through eighth-grade students in the United States.

Contrary to hypotheses derived from the student identity literature, we find no evidence that elementary and middle school students from different ethnoracial backgrounds vary in the degree to which they selectively discount evaluative feedback in their academic self-efficacy construction, nor in the extent to which they demonstrate disrupted links between academic self-efficacy and subsequent academic performance.

The study examines the extent to which race-linked social psychological processes may be driving academic achievement inequalities during the primary schooling years.

The focus of this article is a comparative analysis of the values inherent in multicultural feminism, and their consistency with the field of sociology of sexualities using Laud Humphreys’ Tearoom Trade: Impersonal Sex in Public Places as an reflection of that growing body of work. The following six feminist values, as discussed in Cammaert and Larsen (1988), will be discussed through the filter of the Tearoom Trade: Impersonal Sex in Public Places: (1) the personal is political; (2) acknowledging that oppression often results in limited life choices for the “out” group; (3) equalization of the power dynamics between the “in” and “out” groups so they can begin to share power with each other; (4) androgyny and masculinity; (5) social action/empowerment; and (6) expanding the existing knowledge base of data associated with the sociology of sexualities.