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This essay is a call for American people to unite around a common cause to end systemic racism through honest dialog. Critical Race Theory (CRT), which was created to reveal the truth about history, can be used to solve the problem of racism in America, help end racial oppression, and create justice and equity for all Americans.

This paper aims to examine how an alternative accounting system developed by a marginalised group of women enables them to counter oppressive systems built at the intersections of gender, class and race.

The authors draw on diary notes taken over a period of 13 years in France and Senegal in the context of the first author's family interactions with a community of ten Black immigrant women. The paper relies on Black feminist perspectives, namely, Lorde's work on difference and survival to illuminate how this community of women uses the creative power of its “self-defined differences” to build its own accounting system – a tontine – and work towards its emancipation.

The authors find that to fight oppressive marginalising structures, the women develop a tontine, an autonomous, self-managed, women-made banking system providing them with cash and working on the basis of trust. This alternative accounting scheme endeavours to fulfil their “situated needs”: to build a home of their own in Senegal. The authors conceptualise the tontine as a “situated accounting” scheme built on the women's own terms, on the basis of sisterhood and opacity. This accounting system enables the women to work towards their “situated emancipation”, alleviating the burden of their marginalisation.

This paper gives visibility to vulnerable women's agentic capacities through accounting. As no single story captures the nuances and complexities of accounting, further exploration is encouraged.

This paper contributes to the counter-accounting literature that engages with vulnerable, “othered” populations, shedding light on the counter-practices of accounting within a community of ten Black precarious women. In so doing, this study problematises these counter-practices as intersectional and built on “survival skills”. The paper further outlines the emancipatory potential of alternative systems of accounting. It ends with some reflections on doing research through activist curiosity and the need to rethink academic research and knowledge in opposition to dominant epistemic standards of knowledge creation.

Black women faculty are experiencing multiple marginalities within their intersectional identities (Thomas & Hollenshead, 2001). The overwhelming obstacles that they face in academia regarding racism, lack of mentorship, and its impact on productivity are well documented (Allen, Huggins-Hoyt, Holosko, & Briggs, 2018). However, through a raced and gendered intersection centering Black women, these workplace obstacles can transform into something far more insidious (Young & Hines, 2018). Black women academics do not enter academic environments that have been liberated from racism, sexism, or misogynoir; instead, the environment itself is a microcosm of the world in which they reside (Thompson, 2020). Black women academics are double minorities and face issues such as isolation from collegial networks; lack of institutional/departmental support; forced positionality into the role of mentorship for students of color; and increased visibility and bodily presentation concerns (Allen et al., 2018; Pittman, 2010). Further still, the workplace dynamics and needs of students of color can collide within the work of Black women academics, increasing the prevalence of othermothering and a racialized and gendered racial uplift (Griffin, 2013; Mawhinney, 2011). Though previous studies have demonstrated positive effects of university diversification, women, ethnic minorities, sexual minorities, and religious minorities continue to face antagonistic environments (Cunningham, 2009; Hughes & Howard-Hamilton, 2003). Rooted within Black Feminist Thought and Critical Race Theory, this chapter aims to highlight the intersectional identities of Black women academics and identifies mechanisms to address how Black women are experiencing multiple marginalities within their intersectional identities (Hirshfield & Joseph, 2012).

This chapter discusses aspects of social justice pedagogy for teachers of students living in poverty. Statistical data are presented for context of what poverty is and how it impacts children and families. Theoretical frameworks are provided to help the reader understand how systemic oppression interacts with poverty in the public school system. Foundations for growth in social justice teaching are provided followed by effective models of teaching for children experiencing poverty. Throughout the chapter, the author provides first person accounts as examples for understanding practical applications of the content.

The current study evaluated (1) characteristics of the community leadership development program associated with successful participant recruitment, (2) active ingredients that promoted fellow engagement and program completion and (3) how the program addressed blackness and racism.

Individual interviews were conducted with a representative subset of former program fellows.

Results indicated that offering training in small cohorts and matching fellows with individual mentors promoted program interest. Program strengths and unique ingredients included that the program was primarily led by people from the Black community, program malleability, and that the program was a partnership between fellows and leadership. Additionally, the program was responsive to fellows’ needs such as by adding a self-care component. Fellows also noted dedicated space and time to discuss race and racism. Results offer a unique theoretical perspective to guide leadership development away from the uniform or standardized approach and toward one that fosters diversity and equity in leadership.

Altogether, this work demonstrates how leadership development programs can be participant-informed and adapted to participants’ social and cultural needs.

Sociology, narrowly defined and almost universally practiced as the study of human society, is limited in its benefits to human animals because it ignores how hegemonically crafted and unjust human social arrangements are intertwined with the oppressive treatment of other animals. This article promotes a wider definition of sociology and its practice, one that includes the lives and experiences of other species. The analysis uses a recrafted minority group theory that highlights the entangled oppression of humans and other animals. A historicalmaterialist reflection on relationships between humans and other animals demonstrates the efficacy of this more inclusive theory. Sociologists must become aware of and engage this wider approach to the study of society in order to understand how social arrangements create oppressive conditions for both humans and other animals and to increase the possibility for the discipline to have substantive impact on deteriorating societal and global conditions.

Intersectionality theory is a social justice theory customarily employed to address inequities which arise in the academic or legal arenas as it relates to race and gender. The application of intersectionality theory extends beyond the convergence of multiple social identities. It provides an invaluable framework to examine the convergence of social identities, the social determinants of health and a global pandemic in communities of historically marginalized and underrepresented persons. The purpose of this paper is to examine how the coronavirus pandemic has exacerbated the disparities experienced by African American and Latinx persons using the principles of intersectionality theory as the schema.

A literature review was performed on the scholarly articles examining the disproportionate incidence and mortality rates of African Americans and Latinx persons in America.

The current literature confirms that the disparities which existed prior to the onset of the coronavirus pandemic have been magnified by systemic oppression and racism of historically marginalized and underrepresented persons in America. The coronavirus pandemic has spotlighted the disparities in sustainable employment and access to health care for African American and Latinx persons.

Employing a social justice theoretical framework of intersectionality provides an opportunity to examine the lived experiences of African American and Latinx persons without race/ethnicity being the primary focal point. Future research will illustrate the urgent need for public health policy reform to eradicate the disparities experienced by African American and Latinx populations.

My research is a study of forest fires that occurred near the Atikamekw community of Wemotaci (Quebec, Canada). This article focuses on the gendered aspects of two forest fire situations experienced by the people of Wemotaci, as I realized during fieldwork that men and women had different experiences and roles during the fires that did not seem to be valued the same. As a result, I decided to mobilize Indigenous feminist theories to understand the entanglement of multiple oppressions especially colonialism and the patriarchy in disaster situations.

I used interviews, participant observation and focus-groups during several stays in Wemotaci. I drew on methodologies developed by Indigenous researchers who aim to decolonize research. In this approach, I built respectful relationships with participants, conscious that I was part of the network I was studying.

This research reveals the importance in disaster research to adapt our methodology to the participants realities while factoring our positionality in. More specifically, I show how the use of an Indigenous feminist perspective allows me to understand how patriarchal-colonialism manifests during forest fire situations intertwined with traditional Atikamekw gender roles. This understanding makes it possible to see ways of managing and studying disasters that challenge systemic oppressions by rethinking the notion of vulnerability and making space for Indigenous people agency, knowledge and experiences.

The use of a feminist framework in this male-dominated field is still innovative, especially mobilizing a feminist approach that is consistent with the participants' realities while acknowledging the researcher's positionality which translate here in the use of Indigenous feminist theories.

The first season of HBO's Lovecraft Country is based on Matt Ruff's 2016 novel and explores the horrifying world of H.P. Lovecraft and the very real Jim Crow-era racism that plagued the United States in the 1950s. The series, developed by Misha Green and produced by Jordan Peele, places Black protagonists at the centre of a Lovecraftian horror story. The Black characters have to face shoggoths, grand wizards and magic but they also have to deal with and escape very realistic horror, in the form of racist police violence and white supremacy. By bringing the Black characters into the centre – often the metaphorical villains of Lovecraft's stories – the series allows for a new layer of meaning to Lovecraft's fear of the other. Atticus, Leticia, Uncle George, Hippolyta and the rest of the cast are struggling to escape the everyday real and supernatural manifestations of racism. Their struggle can be seen as a reflection of the actual struggle of the Black communities today, who are trying to liberate themselves from the shackles of oppression and systemic racism once and for all, so all people regardless of the colour of their skin, gender, race and ethnicity can finally be free. Lovecraft Country can be read as a symbolic yet crucial contemporary representation of this struggle for freedom. The series was created before George Floyd's and Breonna Taylor's murders, but it came after the deaths of Trayvon Martin, Philando Castile and Sandra Bland. Once the viewers search deeper and look past the dark mansions, the wicked wizards and the shoggoth monsters, they can understand that the supernatural and fictional land of Lovecraft Country is not a distant place after all.

Democratic candidate Barack Obama campaigned for the office of President of the United States on a message of hope and change. Included in this message was an avowed commitment to fighting for equality and social justice. This chapter evaluates the Obama administration's record on social justice issues from a black feminist perspective. I find that although the administration has made some notable achievements, the universalist paradigm from which it operates may cause policymakers to overlook multiply oppressed groups. It might likewise blind them to the processes that generate and maintain social inequality. I argue that the results could hinder Obama from succeeding with much of his social justice agenda. I conclude by discussing how examining inequality through a black feminist prism would enable the Obama administration to speed up its program and develop and implement more effective policies. Finally, I also recommend a social justice project that might help the president create a legacy that will promote his goals long after he leaves office.