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To investigate how the perceived feminist/womanist identities of female managers in Turkey affect their leadership styles.

Three main constructs were used to measure the relationship between feminist and womanist identity and leadership styles: womanist identity attitude scale, feminist identity composite scale, and GLOBE leadership scale. Data were collected by web‐based survey from the 102 female managers of large‐scale private sector companies in Turkey. Results were analyzed by regression analysis.

The results of the study, gathered over a two‐month web‐based survey, show that the feminist/womanist approaches held by women influence a variety of leadership styles. While feminist approaches are inspiring and effective in team‐work, womanist approaches affect collaborative, participative, and visionary leadership styles.

Only female managers from large‐scale companies were included in the research; therefore, the results only reflect the opinions of women from large organizations.

Feminist/womanist lines of thought that emerged as extensions of the women's movement have also impacted upon the executive branches of organizations. In particular, it is thought that female managers possess different leadership qualities than men, thereby constituting a separate group within an organization. It is therefore significant to note that feminist/womanist approaches influence women's leadership styles.

This study adds significantly to the published body of knowledge. Its findings reflect valuable contribution concerning which factors of feminism/womanism attitudes have an effect on leadership styles.

bell hooks says in “Reconstructing Black Masculinity” that n[c]ollectively we can break the life threatening choke‐hold patriarchal masculinity imposes on black men and create life sustaining visions of a reconstructed black masculinity that can provide black men ways to save their lives and the lives of their brothers and sisters in struggle. Toward the work of political (re)unification of the genders in black communities today, black men must acknowledge and begin to confront the existence of sexism in black liberation struggle as one of the chief obstacles empeding its advancement. Making womanist space for black men to participate in allied relation to feminist movement to oppose the opression of women means black men going against the grain of the racist and sexist mythology of black manhood and masculinity in the U.S. Its underlying premise rooted in white supremacist patriarchal ideology continues to foster the idea that we pose a racial and sexual threat to American society such that our bodies exist to be feared, brutalized, imprisoned, annihilated‐made invisible.

For centuries, Brer Rabbit stories have communicated the values and experiences of enslaved Africans and of indigenous African American culture (Abrahams, 1985; Brewer, 1968; Levine, 1977). According to Blassingame (1972, p. 127), Brer Rabbit stories are “a projection of the slave's personal experiences, dreams and hopes.” Dunn (1979, p.183) explained that the stories are “paradigms dictating how to act and how to live,” and Stuckey (1977, p.xuii) observed that they “revealed more about slave culture than… whole books on slavery by experts. Levine (1977) maintaned that Brer Rabbit stories survived the experiences of slavery and urban poverty because they were a vehicle by which African American cultural values could be shared by the masses of African American people, and Leslie (forthcoming) observed that urban Black mothers continue to share in these values by teaching their children that Brer Rabbit's tricks demonstrate the importance of “protecting the physically small and weak against the physically big and powerful.”

Feminist theory is concentrated on androcentric interpretations and the patriarchal status quo, with conflicts among feminists taking a definite second place to the concern with uniting women in the face of their oppression under patriarchy. Recently, however, and especially in the United States, controversy among feminists has acquired a new intensity, with influential theorists like Gayatri Spivak and Trinh T. Minh‐ha challenging the limitations of dominant feminist paradigms.

This paper aims to be a critical reflection on the author's position as a Black female academic in the academy, and comes from a motivation to raise Black consciousness about the importance of Black feminist scholarship.

The author identifies the unique position of Black feminism, which has had to define itself apart from second‐wave feminism of the 1970s, which marginalised non‐White women and the Civil Rights movement, which marginalised women. The oppression faced by Black feminists is apparent in the shifting platforms of identity that Black feminists occupy in the academy. Another obstacle is the restricted and incomplete picture of feminism in the academy, which sidelines Black feminist writing. One of the ways to raise awareness is to focus on the corpus of Black writing and to re‐position it within academic core curricula, rather than relegating it to specialised courses.

It is found that Black feminism is marginalised in the academy in scholarship and representation. It is also found that students are more receptive to ideas about feminism when approaching the subject indirectly.

One limitation of the study is an absence of theoretical literature from a UK context.

The paper highlights the marginalisation of Black feminism in the academy.

The subjects of “feminism in academia” and the representation of “Black and minority ethnics in the Academy” have been explored in scholarship. However the combination of these terms, namely the role of the Black feminist in the academy, is a comparatively unexplored subject. Hence, the originality of this paper.

The design narrative details how the authors systematically and concretely adapted the design of afterschool club for children and pre-service teachers to respond to the increasingly explicit racism in US political discourse that fueled Trump’s election and coinciding forms of evading race.

The purpose of this paper is to present a design narrative focused on tensions around evading race in our after-school program for predominantly Latinx children and White pre-service teachers; how the authors re-mediated the material, ideational and relational resources of the program to address the tension; and the effects of our re-mediation on the adaptation of the program and how this shaped pre-service teachers’ engagement with children’s racialized experiences.

Re-mediating the design of ideational, relational, and material resources in the afterschool club allowed the designers to address how racial ideologies of color evasiveness limited opportunities for trust and mutual learning between the predominantly White preservice teachers and Latinx children.

The paper describes how concerns with equity emerged and were addressed in a program in a particular place and time for particular people. It offers a systematic view into the inner-workings of designing for equity and why people’s lived experiences, history and social practices around engaging with processes of racialization and power matter for the design of learning.

The design narrative suggests practical implications including the need to develop coursework and practicum experiences that support pre-service teachers’ and educators’ study of how power, enacted through racial ideologies of color evasiveness and other forms of epistemic violence, frames and materially impacts our interactions with children from non-dominant groups.

Two social implications from the design narrative include the following: the need to deepen the understandings of the past and present, proud and violent, histories of minoritized communities to organize consequential learning; and the need to recruit more students of color into the programs recognizing that it alone is not adequate for enacting educational justice.

As designers working toward equity, the authors must hold lightly onto their designs, be willing to let go of features that no longer serve the goals and develop new approaches that can help them achieve them. The authors must also attend seriously to the critiques offered by our youth-partners so that they can better support their learning and desires for the future.

African American men and women suffer from health problems such as hypertension, cardiovascular disease, diabetes, AIDS, sickle cell anemia, and various forms of cancer, often at a higher rate than the rest of the population. There is a need for information about these and other health problems affecting this particular community. This annotated bibliography includes recent articles, books, Internet resources, and Web sites. The audience for this essay includes the layperson, health‐care professionals, and information specialists who wish to provide information to patrons on these important health issues.

States that there has been a recent explosion in the publication of reference works in the field of African American studies which indicates the mature field of scholarship being achieved in this area. Provides a bibliographic guide for those wishing to identify and use research tools for studying African American literature.