Face Of Oppression Research Articles

Are kinesiology programs oppressive? a content analysis of Canadian university kinesiology curricula and websites

ABSTRACT Institutionalized oppression experienced by marginalized groups is central to post-secondary education and, if left unchallenged, will remain pervasive within academia (Lincoln, Y. S., & Stanley, C. A. (2021). The faces of institutionalized discrimination and systemic oppression in higher education: Uncovering the lived experience of bias and procedural inequity. Qualitative Inquiry, 10778004211026892). Emerging literature that examines discrimination and oppression in kinesiology has focused on the consequences of privileging Western, Eurocentric knowledge and scholarship. (Andrews, D. L., Silk, M., Francombe, J., & Bush, A. (2013). McKinesiology. Review of Education, Pedagogy, and Cultural Studies, 35(5), 335–356; Culp, B. (2016). Social justice and the future of higher education kinesiology. Quest (grand Rapids, Mich), 68(3), 271–283; Douglas, D. D., & Halas, J. M. (2013). The wages of whiteness: Confronting the nature of ivory tower racism and the implications for physical education. Sport, Education and Society, 18(4), 453–474; Joseph, J., & Kriger, D. (2021). Towards a decolonizing kinesiology ethics model. Quest (grand Rapids, Mich), 73(2), 192–208; Nachman, J., Joseph, J., & Fusco, C. (2021). ‘What if what the professor knows is not diverse enough for US?’: whiteness in Canadian kinesiology programs. Sport, Education and Society, 1-14). There is, however, limited research that examines how kinesiology curriculum might enable the reproduction of these processes. Thus, this study explores how knowledge is distributed within Canadian university kinesiology curriculum, and how disciplines, faculty members, and students are represented on program websites. We analyzed eight Canadian university kinesiology websites using summative qualitative content analysis (SQCA) and the Five Faces of Oppression (Young, I. M. (1990). "Five Faces of Oppression,” justice and the politics of difference. Princeton University Press) framework. Overall, programs reproduce Western, scientific, and positivist approaches as the dominant knowledge, maintain racially homogenous faculty demographics, make rhetorical commitments to EDI, and communicate neoliberalism in mission statements. In doing so, these programs (1) privilege white, heteronormative, lean, and able bodies(2) marginalize the experiences of those who deviate from these identitarian positions, and (3) limit the possibilities for transformation towards inclusive kinesiology in Canada. Recommendations are suggested for how curricula might engage with social justice objectives and challenge oppressive systems.

Five Faces of Oppression in Ayesha Baqir's Beyond the Fields

This research article analyses Ayesha Baqir’s Beyond the Fields (2019) using Iris Young’s model of ‘Five Faces of Oppression’. Baqir’s novel highlights the oppressive ideology that forces women to be subservient to male hegemonic values, traditions, and honour. The novel is evaluated to demonstrate the ways through which men exert their powers over women. Young's model shows how women become oppressed and marginalized groups of society and exploited at the hands of cultural norms. This research article will be an effort to create awareness among Pakistani women to believe in themselves and to fight hard to get what is rightfully theirs. Moreover, it will also be an attempt to open doors for future researchers to analyze literary texts through which they can raise such issues of exploitation.

Shared dissociative identity disorder and defector alter personality: controlled human syndrome and the objectification trap phenomenon as a gaslighting form based on dissociative narcissism from the perspective of dissoanalysis theory and dissoanalytic psychohistory

In today's age of global dissociation, it has become necessary to deal with the social and clinical aspects of dissociation, which is a "psychosocial denial experience" in terms of ideational, emotional, relational, behavioral and sensory aspects. In dysfunctional nations experiencing psychosocial denial, democracy unfortunately functions as the majority's freedom to make wrong decisions. The freedom of the majority to make wrong decisions creates “dissociative and misanthropic masses” and causes “universal violence circulation” and despotism to prevail. Dissoanalysis and “Ozturk’s Pervasive and Reversible Dissociative Fusion Theory” define the universal circulation of violence as a reversible “dissociative violence oscillation” associated with trauma, which spreads from individual to society and from society to individual. The submissive mode associated with the experience of connecting to their oppressors and dictators is contagious; it spreads from traumatized and dysfunctional individuals to dissociated and dysfunctional societies, creating fused interpersonal relationships and both conformist and sadomasochistic masses. The dissoanalytic school defines the phenomenon of dissociation, which is most closely related to chronic, complex and cumulative traumatic experiences, which can transform from the individual to the social dimension and from the social dimension to the individual dimension in the face of oppression, and even be experienced simultaneously in the individual and social dimensions, both in relational and psychosociopolitical contexts. Dissoanalytic psychohistory, which continues its development rapidly in parallel with the principles of dissoanalysis and modern psychotraumatology, has far outstripped the stable and dogmatic schools of psychiatry, psychology, and history with its integrative solution-oriented approaches and effective psychosocial prevention strategies towards the phenomenon of trauma-related dissociation and individual and mass obedience cycles against oppression. In this original article, Ozturk defined the phenomenon of “objectification trap”, “controlled human syndrome” and “shared dissociative identity disorder” as the triple pillar of fused bilateral relations dominated by reversible dominative and submissive modes from the perspective of dissoanalysis theory and dissoanalytic psychohistory.

Being Black and Being A Woman: Double Oppression Experience in Angie Thomas’s “On The Come Up” (2019)

Being black and being a woman is complicated things, especially when the world has dominated by patriarchal ideology and act of racism has been known worldwide in all over the world. Black women are on the verge of getting oppression based on their gender and their ethnicity, it is called double oppression. This research objective is to examine the double oppression that happened to black women in the novel On the Come Up (2019) by Angie Thomas. Black women on the novel have particular signs of double oppression which happened on their daily basis. This research used the Intersectionality Theory proposed by Kimberlè Crenshaw (1989). The use of this theory to determine the double oppression that experienced by black women. This research also applies the five faces of oppression by Iris Marion Young (1990) which are marginalization, exploitation, powerlessness, cultural imperialism, and violence. The data collection was in the form of narrations and dialogues. The findings of this research is the black women in the novel are indeed got oppressed based on their gender and their ethnicity based on the forms of oppression even when they live in the black society. In conclusion, the black women in American society have tendency to be oppressed twice, black women still have a war against oppression even in this modern day when everyone should be treated equally.

“SAME GURL”: Political Feeling in LGBTQ+ Digital Composing

Through a study of digital composing in LGBTQ+ YouTube reaction video channels, I explore the role of emotion in shaping how writers in virtual communities collectively feel about injustice and write for social change. In the reaction videos, vloggers circulate funny, emotional reactions to anti-LGBTQ+ media undergirded by oppressive ideologies and norms. To guide the analysis, I draw on queer and Black feminist theories to conceptualize political feeling as cultural formations of emotions that shape how a community feels toward injustice and open or foreclose possibilities for movement toward social change. By constructing and analyzing composing events situated in a virtual ethnography, I find reaction videos construct and circulate the political feeling of radical joy, or willful and resistant happiness in the face of oppression. Radical joy, then, mediates the satirical critiques of interlocking structures of power and the development of belonging in struggles for liberation in the comment section.

The Enduring Vertigo of the Elect Lady

Of the legacy of Joseph Smith, historian Bernard DeVoto wrote in 1936, “The vision perishes; it is the vertigo that endures.” Reading the novel The Prophet's Wife by Libbie Grant is to feel that same perishing vision and enduring vertigo experienced by DeVoto and countless Latter-day Saints negotiating their relationship to the inherited past of their own faith today.The grounds of the early Saints and polygamy are well-trod within Mormon literature. Where Grant—Washington Post bestselling author of One for the Blackbird, written under her pen name Olivia Hawker—breaks new ground is in the decision to foreground one of the most controversial figures in Mormon history: Emma Hale Smith.Grant's Emma is strong, disillusioned, and profoundly independent—not merely “a wife” but “the wife of Joseph Smith Junior” (2), as she declares to the governor of Illinois in the opening chapter. She watches, often powerlessly, as her young husband Joseph, equal terms charismatic and narcissistic, weaves a pious fraud that ultimately ensnares and destroys him.Folk magic and polygamy figure prominently in the narrative. Inspired by scholarly work like D. Michael Quinn's Early Mormonism and the Magic Worldview and John L. Brooke's The Refiner's Fire, Grant's foregrounding of early Mormonism's connections to western esotericism is a significant addition to her narrative. Revelatory, too, is Grant's frank treatment of the sexual ramifications (and abuses) that some argue characterized early Latter-day Saint marriages. Grant is not as gentle or nuanced with this material as some past Mormon authors were. The quiet devastation of Virginia Sorensen's A Little Lower than the Angels and the earnestly awkward kingdom building of Maurine Whipple's The Giant Joshua are entirely absent from The Prophet's Wife; what remains is a cutting critique of Mormon patriarchy. The Prophet's Wife goes for the jugular in ways that are bound to be uncomfortable for practicing Latter-day Saints.The narrative is punchy and pithy, and the voice is largely true to the time. It bogs down occasionally, however, in dialogue-heavy sections, where the dialogue doesn't ring true and pulls readers out of the skin of the characters. Grant's depiction of Emma herself is likely to be the most controversial—Emma doesn't believe her husband is a real prophet and even has romantic dalliances with Joseph's brother Don Carlos (which Grant, in an author's note, acknowledges is not historical). While Grant's depiction of Emma never feels entirely wrong, the book itself transcends historicity for a more important debate. Where The Prophet's Wife succeeds most is in its demonstration that the life of Emma Smith has extraordinary relevance to the challenges roiling the Brighamites nearly two centuries later. Today's Mormons find themselves just as haunted by the ghosts of their faith's founding sins as they were in Emma's time. If The Prophet's Wife is characterized as anti-Mormon literature by practicing Saints, it will be because the novel demonstrates precisely how institutional Mormonism's mythical self-regard furthers its contemporary oppression of women. Though Mormon readers may find themselves wishing for the more sympathetic treatments provided by Sorensen and Whipple, the reality remains that gentler treatments from our past have all but failed to yield institutional introspection, much less repentance. Perhaps nuance is not what we deserve?The Prophet's Wife is precisely the kind of narrative that unfurls in the maelstrom when “the vision perishes”—a critique of contemporary Mormonism's failures told through historical fiction. A product of enduring vertigo though it is, Grant's work proves a champion of women's resiliency and autonomy in the face of oppression—and that, perhaps, is the only solid ground upon which we can safely build.

Silences of War: Erasure within Conflict

Silences of War:Erasure within Conflict Hadara Bar-Nadav (bio) and Jameelah Lang (bio) This folio affirms that silence has a voice, even in times of war, and here are writers who prove it. In the following poems, short stories, essays, and hybrid works, "war" is literal and metaphoric, physical and emotional, historical, familial, and personal. War is waged in secret unmapped towns, on military bases and in prisons, in suburban neighborhoods and on city streets, on bodies and in bedrooms, and in language itself. These authors explore and articulate silence and erasure in times of war; we invite readers to share and participate in the knowledge of what those in positions of power would stifle. These stories and the voices that unlock them stand against forces that breed silence: oppressive powers that wrest control of how our stories are told, historical patterns of violence aimed at marginalized people and perspectives, threats and violence leveled against those who would tell stories counter to dominant narratives. To name this silence and tell its stories in the face of oppression is among the storyteller's most sacred and historic functions: to stand up—in person or on the page—and speak that which has been, or would be, quelched so that it might take firm root in the vital exchange between teller and audience. If we tune our ears and recalibrate our senses, which these authors ask us to do, entire worlds open up, despite the blaring headlines and politicians, despite the loudest voices in all the rooms. Here are stories of trauma, resilience, and resistance. A language beneath the language, a language with soil in its teeth. Here are authors and artists who write and come from Australia, China, El Salvador, India, Israel, Kolkata, Lebanon, Pakistan, Palestine, Paris, the Philippines, Sarajevo, Shanghai, Syria, Tehran, Ukraine, and the United States. Each of their voices necessary as bread. Voices across oceans and nations and battlefields and borders. Voices rising through the cracks between words, caked in earth, saliva, and ink. By carving these lived experiences, histories, and visions of the world into existence, the authors featured in this folio assert the legitimacy of vantage points that have often been marginalized. Here, we witness tellers and their stories reject the ways that history and its victors overwrite, or rewrite, those who stand against prevailing narratives. Here, by animating silence into artistic expression that demands to be heard, these writers have dared to tell, and by telling, to resist. At the same time, we recognize that there are voices and narratives that are missing from this folio, and we hope additions to this conversation continue for many years to come. It may be that war and destruction will be ever-present in our lives, but so, too, is art and creation. It is our honor to introduce [End Page 129] these poems, short stories, essays, and hybrid works, which are brutal, stunning, and ultimately life-affirming. As a special note, we also want to recognize Noah Eli Gordon and his poem "In Praise of Nectar and Ambrosia." Noah passed away before his poem appeared in print. Our sincere thanks to Sommer Browning for her assistance in publishing his work, which we are grateful to include in this folio. [End Page 130] Hadara Bar-Nadav Hadara Bar-Nadav is the recipient of a National Endowment for the Arts Fellowship in Poetry, the Lucille Medwick Award from the Poetry Society of America, and other honors. Her award-winning books include The Singing Pills (Four Way Books, forthcoming), awarded the Levis Prize; The New Nudity (Saturnalia Books, 2017); Lullaby (with Exit Sign) (Saturnalia Books, 2013), awarded the Saturnalia Books Poetry Prize; The Frame Called Ruin (New Issues, 2012), Editor's Selection/Runner Up for the Green Rose Prize; and A Glass of Milk to Kiss Goodnight (Margie/Intuit House, 2007), awarded the Margie Book Prize. She is also the author of two chapbooks, Fountain and Furnace (Tupelo Press, 2015), awarded the Sunken Garden Poetry Prize, and Show Me Yours (Laurel Review/Green Tower Press 2010), awarded the Midwest Poets Series Prize. In addition, she is co-author with Michelle Boisseau of the best-selling textbook Writing Poems...

Carceral Citizens Rising: Understanding Oppression Resistance Work through the Lens of Carceral Status

We have all committed crimes, but few get caught. The distinction between carceral and conventional citizens is largely an illusion but one that affords great privileges to some and grave consequences for others. Rooted in critical feminist theorizing, intersectionality, and abolitionist scholarship, we extend Miller and Stuart’s conceptualization of carceral and conventional citizenship by embedding them in a social identity and system of power we call “carceral status” that intersects other categories like race, class, and gender. We draw from interviews with 32 formerly incarcerated activists to illustrate how carceral citizens experience “five faces of oppression” that define an oppressed group. Not only do they make material changes in institutions through their work, but they also symbolically restory themselves and transform the meaning of the carceral citizen category, providing new dignifying meanings to this aspect of identity. Our project introduces carceral status as a useful analytic tool for research and practice.

Street Mothers: How Might a Feminist Critique of Christology Impact the Christian Faith of Women on Council Estates in the United Kingdom?

This article engages feminist critiques of Christology with the views of Christian women living on council estates in the United Kingdom. It explores some of the ways in which the faith of such women connects with and/or contradicts feminist and womanist understandings of Christ. It is demonstrated that Jesus has been thought of in terms of ‘Nan-Nan’, or as a ‘Street Mother’, and that women living in areas of economic deprivation, and elsewhere, might lay claim to such terminology as a way to further articulate identification with Christ, and in order to challenge traditionally androcentric Christology. A series of Christological questions are explored, for example, ‘Who is Jesus?’; ‘Do you think Jesus puts men in charge of women?’ and the anonymised answers are recorded at the beginning of each chapter. It is proposed that feminist Christology may enhance a sentiment already present among Christian women on estates, and, further to this, propel the pursuit of liberation from kyriarchal oppression. In this way, the Christian faith of women on estates is, and can become more and more so, an act of insubordination in the face of oppression of many kinds. Not least, it contributes a fresh and important Christological perspective.

Who’s Laughing Now?: Feminist Tactics in Social Media

Who’s Laughing Now?: Feminist Tactics in Social Media

We can do better.

FigureFigureFigureFigureFigureFigureFigureOne of the most satisfying moments for PA educators, community providers, and clinical preceptors is watching students progress from new learners to highly skilled clinicians. We bookend these milestones of achievement with ceremonies that ask students/graduates, faculty, and alumni to reflect on, and commit to, a common set of values. In PA school, this usually is the Oath of the Physician Assistant. Importantly, this oath is a direct reflection of the Statement of Values for the PA Profession, and is a staple of white coat ceremonies and graduations alike.1 It reads as follows: “I pledge to perform the following duties with honesty and dedication: I will hold as my primary responsibility the health, safety, welfare and dignity of all human beings. I will uphold the tenets of patient autonomy, beneficence, nonmaleficence, and justice. I will recognize and promote the value of diversity. I will not discriminate. I will treat equally all persons who seek my care. I will hold in confidence the patient-specific information shared in the course of practicing medicine. I will actively seek to expand my knowledge and skills, keeping abreast of advances in medicine. I will assess my personal capabilities and limitations, striving always to improve my practice of medicine. I will work with other members of the healthcare team to provide compassionate and effective care of patients. I will use my knowledge and experience to contribute to a healthy community and the improvement of public health. I will respect my professional relationship with all members of the healthcare team. I will share and expand my clinical and professional knowledge with PAs and PA students. These duties are pledged with sincerity and upon my honor.” As we collectively reflect on the national and international events of the last couple years, we are struck by the following passages: “I will recognize and promote the value of diversity,” and “I will treat equally all persons who seek my care.” Although this oath, and the values it reflects, are ostensibly representative of the aspirations we collectively have of our graduates and trainees, we would ask: does this small nod to diversity adequately represent these aspirations? Is merely recognizing and promoting the value of diversity enough? Should we not be moving away from equality and toward equity in our pursuit of healthy people and communities? When silence in the face of oppression and injustice serves invariably to perpetuate it, are we, as a profession, content with this value, or are we failing to hold ourselves to a high enough standard? Looking across the healthcare professions, some professional oaths pay homage to the importance of diversity, equity, and inclusion (DEI), and others do not. Notably, the Hippocratic Oath, both the original and a widely accepted modern version, is silent on the issue.2,3 The Oath of the Pharmacist, on the other hand, was recently updated to describe not only the actions that will be taken to advance DEI (promote inclusion, embrace diversity, advocate for justice), but the ends this oath will achieve—advancing health equity.4 As we ask graduates to contemplate the weight, responsibility, and burden of their new office, we are missing an opportunity to them collectively contemplate and affirm, if ever so briefly, their commitment to advancing DEI. As we move forward, the language in the Oath of the Physician Assistant should align with the existing DEI statements and strategic plan pillars set forth by our collaborating PA organizations.5-9 This alignment moves the profession toward actions, instead of performative gestures, as we seek health equity, outcomes parity, and social justice. We expect that these statements will move us as a profession from rewarding intentions to celebrating health equity outcomes and greater diversity in our field. Thinking ahead beyond DEI, the next step is incorporating justice into healthcare. Words matter ... and the ones in the current oath are timid, incomplete, almost meaningless, and outdated at best, and at worst, reflect a mere perfunctory nod to what is one of many important determinants of health. In our new oath, a commitment to dismantling the racist, sexist, and oppressive behaviors of our healthcare systems should be included to ensure that we as a profession can commit to a truly equitable future. We can do better. Actually, we must do better.

UNPACKING VAST EXPERIENCES OF HOMOPHOBIA IN THE INSTITUTIONS OF HIGHER LEARNING AND THE COPING MECHANISMS EMPLOYED BY THE LGBTQIA+ STUDENTS

Ponte Academic JournalNov 2022, Volume 78, Issue 11 UNPACKING VAST EXPERIENCES OF HOMOPHOBIA IN THE INSTITUTIONS OF HIGHER LEARNING AND THE COPING MECHANISMS EMPLOYED BY THE LGBTQIA+ STUDENTSAuthor(s): Kasa LuvoJ. Ponte - Nov 2022 - Volume 78 - Issue 11 doi: 10.21506/j.ponte.2022.11.12 Abstract:One of the most misinterpreted and misunderstood social concepts is sexuality. Some misconceptions have arisen because of the identification and acceptance of heterosexuality as the "only" sexual practice. This paper examines the homophobic experiences of LGBTQIA students from various institutions of higher learning in the OR Tambo municipality. The frameworks used in the paper were social constructionism and the five faces of oppression. This paper is descriptive and exploratory, with a qualitative research design. It discovered that homophobia is prevalent in higher education institutions and that students demonstrated academic resilience and consistency. Download full text:Check if you have access through your login credentials or your institution Username Password

“I Didn’t Come Here to Make Trouble”: Resistance Strategies Utilized by Transgender and Gender Diverse Youth in the Midwestern U.S.

Research on transgender and gender diverse (TGD) youth demonstrates the negative outcomes associated with trauma and oppression based on gender identity and expression. Related research illustrates how TGD youth are resilient in the face of oppression through individual (e.g., navigating difficult relationships, seeking mental health support) and community (e.g., access to community resources) factors. However, this research is limited by an understanding of resilience as overcoming challenges rather than exploring the possibly unique ways that TGD youth resist oppression as a form of resilience. This qualitative study utilized in-depth interviews with 19 TGD youth living in two Midwestern states, a region of the U.S. characterized by high levels of hostility and victimization toward TGD young people. Thematic analyses revealed the ways in which TGD youth engage in resistance strategies in the face of oppression. At an intrapersonal level, strategies included resisting oppressive narratives, affirming one’s own gender, maintaining authenticity, and finding hope. At an interpersonal level, strategies were standing up for self and others, educating others, and avoiding hostility. Finally, at a community-level, TGD youth were engaging in activism and organizing and enhancing visibility and representation. Findings are discussed and implications are identified.

Spinning Futures: Interrogating Feminist Pedagogy and Methodology With Speculative Fiction

In this article, we interrogate our experiences as four women academics with two short stories written in conversation with one another: The Ones Who Walk Away From Omelas by Ursula K. Le Guin, and “The Ones Who Stay and Fight,” written by N. K. Jemisin. Both Le Guin and Jemisin’s stories evoke questions about ethics and responsibility in the face of oppression. More specifically, both stories offer complicated and nuanced considerations for how we respond methodologically and pedagogically to systemic oppressions and violence as feminist subjects.

Investigating Arman Shahr in Asi’s Poems

When the grief around the poet and writer is fragile and when life is filled with sorrow and bitterness, then tyranny and oppression become the ordinary profession of the people in several cases; creator, literary and artistic works as a conscious and connected stratum of society do not became the only spectators, instead with the help of transcendent thoughts and creative minds, they create a valuable creation to be mirror of the dreams and desire of people. On the other hand, they reflects the loud sounds in the face of oppression. Sometimes, the poet and writer thinks calmly in the order to get out of the misfortunes. He takes on idea plane in his mind and throw it. It is the form of al- fadh which the term utopia is more suitable to clarify it. The present study reflects the ideas of the Utopia of Abdul Qahar Asi, the contemporary poet of Afghanistan. In this research, it is tried to identify clear examples of the poet`s word to explain the ideal reading, expression, the dimension and angles of the poet`s utopia. In the continuation of this research, we come to the conclusion that a poet lived in the darkest political situation in Afghanistan who composed a poem and built on utopia to relieve his plan and sorrows. The main indicators of the utopia are the issue of humanity, peace, and love. What he hates and does not want to be in his utopia are war, discrimination, injustice, poverty and selfishness.

Cultivating Nonidolatrous Self-Esteem with Youth

Abstract Christian understandings of the personhood and work of Jesus Christ can be used to justify violence by those in power and encourage passivity in the face of oppression. Shifting Christological images that cultivate nonidolatrous self-esteem, however, can teach youth how to build peace and resist injustice. A youth ministry that seeks to contribute to peacebuilding must become intentional about implicit and explicit portrayals of Jesus Christ. This essay explores five facets of Jesus’ personhood and work to reconsider—Jesus’ 1) race; 2) gender; 3) religion; 4) suffering; and 5) return—and suggests ways youth ministers can engage in theologically-rooted, peacebuilding youth ministry.

Reconceptualization of Gender Relations in Saeed’s Amal Unbound and Rao’s Girls Burn Brighter

This study examines gender relations in Saeed's 'Amal Unbound' and Rao's 'Girls Burn Brighter. The basic aim of this study is to review the existing patriarchal norms that exploit women. This comparative analysis seeks to offer a postmodern feminist worldview by redefining and reconceptualizing women's status, explaining their strengths, and granting them subject status. This study questions the concepts of rationality that perpetuate normative gender stereotypes and demands a brand new way of conceptualizing truth by breaking down the categories. It challenges the authorities, stereotypes, icons, and sexist values. Both texts that are examined in this study are set in the backdrop of the socio-cultural milieu of Pakistan and India. By presenting the cultures of two different countries, an effort has been put in to reconsider gender relations as a means of resistance. It reflects on the relationship between women and the environment and recognizes women's steadfastness in the face of oppression. Furthermore, an attempt has been made to undo patriarchal male coercion and explore the reasons for the continued proliferation of conscious and unconscious objectification of women.

Becoming a Yam: Healing Narratives as Political Resistance in the Time of COVID-19

COVID-19 created a crisis that forced people to deal with the social, emotional, personal, and interpersonal impact of the virus in the United States. Simultaneously, Black people continued to be murdered and victimized by systemic racism and social injustice. Choosing wellness, self-recovery, and self-care during the global pandemonium surrounding the COVID-19 pandemic serves as an act of political resistance in the face of oppression and violence. The purpose of this essay is to explore the authors’ embodied uses of personal narratives centering the work sisters of the yam: black women and self-recovery, feminist theory, and African-centered social work paradigms as coping strategies and healing work during the COVID-19 pandemic.

Foods of Oppression

The growing recognition of food justice as an element of food studies inquiry has opened a productive vein that allows for analyzing the effects of oppression on traditional foods of Indigenous peoples. We provide a preliminary classification of food oppression by presenting several different types of foods from a number of cultures: (1) replaced and repressed foods; (2) disempowered and misrepresented foods; and (3) foods of oppression of the dispossessed. Our main argument is that these food types represent different faces of oppression and state power that, regardless of the inherent differences, have permeated diets and imaginaries in various spatial scales and, in doing so, have caused deprivation in local communities, despite being accepted in many cases as traditional food items in oppressed cultures. We conducted a systematic literature review in Scopus focusing on the traditional foods of Indigenous people and elements of oppression and revitalization. The results of our review are discussed in light of what we identify as aspects of culinary oppression. We conclude our paper by sketching the plausible first steps for redemptory solutions based on Indigenous food work aimed at reclaiming basic revalorization and revitalization.

Tough, Rugged, and Evolving Masculinity: Harry Compton, an Enslaved and Free Black Man in Eighteenth- and Early Nineteenth-Century New Jersey

This article explores the little known yet intriguing life of Harry Compton (c. 1743–c. 1814), who first comes to our attention in the 1883 narrative of the life of his famed granddaughter, Silvia Dubois. An enslaved person turned independent businessman, Compton constructed a complex and evolving concept of masculinity in the face of oppression, encouraging us to understand black masculinity in slavery and freedom as a life-long pursuit of self-empowerment and personal reinvention. His story, which occurred mostly in rural New Jersey, adds nuance to scholars’ understanding of early black masculinity as a public performance that showcased one’s power and authority, or self-worth, while also providing an important example of black masculinity as a developing process. In telling Compton’s story, the article advances a number of narrative threads pertaining to eighteenth- and early nineteenth-century New Jersey, including slavery, gender, culture and economy, and the law. An analysis of Compton allows the reader to learn a great deal about the world in which he lived and, ultimately, overcame through his dynamic masculinity performed in various public settings.