Abstract
I met Kyla at a small conference on a rainy weekend in February 2018. I wandered into the workshop shortly after it had started, and the room was filled with Black women designing vision boards. Kyla didn't stop what she was doing as she replied to the question the presenter posed to the room. Her hands continued moving, cutting glossy paper or pasting shiny gems onto her board: “When I tell people that my organization raises money to take girls abroad, so many of them say, ‘Well why wouldn't you raise money for them to buy clothes or eat. They need food and education before they need to travel.’ But I always say, ‘But what about Black joy?’”
Highlights
She exhales as she says this last piece
Kyla’s Black matriarchal praxis focuses material efforts on the protection of Black joy and exemplifies the ways that contemporary social movements have adapted the knowledge of our ancestors through the process of Black mothering
I remember thinking I wish I had a language to speak . . . I remember telling my grandma that and that like set my grandma off and she said, “Well you do have a language and . . . the fact that we could take slave languages and make them into this beautiful thing is something to celebrate.” [‘C]ause often we hear the story of Black people being embarrassed or feeling bad [about African American Vernacular English] and my grandma was so proud of how she spoke and how her mother spoke and that gave me a pride
Summary
I remember thinking I wish I had a language to speak . . . I remember telling my grandma that and that like set my grandma off and she said, “Well you do have a language and . . . the fact that we could take slave languages and make them into this beautiful thing is something to celebrate.” [‘C]ause often we hear the story of Black people being embarrassed or feeling bad [about African American Vernacular English] and my grandma was so proud of how she spoke and how her mother spoke and that gave me a pride. The fact that we could take slave languages and make them into this beautiful thing is something to celebrate.” [‘C]ause often we hear the story of Black people being embarrassed or feeling bad [about African American Vernacular English] and my grandma was so proud of how she spoke and how her mother spoke and that gave me a pride. This is really beautiful and Black people are very creative in the face of death.—Kyla. By refuting the biological racial schema that upholds notions of racial inheritance, the queered kinship enacted by Black matriarchal praxis locates me and calls me home
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