Reciprocal Solidarity Research Articles

Stories of Antiracist Gay/Lesbian Gender Alliance: Articulating Intersectional Solidarity in the 1980s

This article shows how in the early 1980s, Black and White Men Together (BWMT), an interracial group of antiracist gay men, constructed relations of connection with antiracist feminist lesbians of color. My analysis details how BWMT engaged in storytelling through newsletters, reporting their creation of relations of connection with Black, “Third World,” antiracist lesbians and constructing these relations as a multidimensional gender alliance involving important processes of creating networks of reciprocal solidarity, forging political alignment, and creating intentional spaces of camaraderie to sustain intersectional solidarity. This research substantively expands our understanding of U.S. LGBTQ+ intersectional movement(s) activism with the concept of multidimensional gender alliance and analytically expands our understandings of intersectional solidarity.

Intergenerational Kinship Networks of Support Within Transnational Families in the era of COVID-19 in the South Africa–Zimbabwe Migration Corridor

ABSTRACT Intergenerational support is a common cultural expectation and obligation in most African families. It is a form of reciprocal solidarity wherein a generation uses its privileges to assist a generation in need. This is typical of care and support relationships between parents and their children. As parents care and provide for their children, the unspoken expectation is that they are investing as their children will be obliged to take care of them in the future. In Zimbabwe, the obligations of this social contract have led many to migrate to other countries in search of economic opportunities. However, with the outbreak of the COVID-19 pandemic and the resultant economic hardships, these reciprocal relationships have been negatively impacted. This paper assesses the impact of COVID-19 and the economic difficulties faced by migrants in South Africa, drawing from the life histories of dyads of five parents and five adult children. It explores how the governance systems implemented during the COVID-19 pandemic and the precarity of transnational migrants in South Africa affected intergenerational material support within transnational families. Findings reveal that the pandemic significantly affected intergenerational support within transnational families. The restrictive measures crafted to curb the spread of the pandemic led to notable adaptations in the provision of parental support by migrant children in South Africa. Parental support went beyond reciprocity and altruism, exhibiting a profound moral value embedded in the moral economy perspective, where children remain committed to providing support to their parents despite the economic struggles presented by the pandemic.

My Beloved Community

My Beloved Community

Kemetic Principles in African American Public Address: An Interrogation of the Rhetoric of Joseph C. Price and the Kemetic Tradition

The purpose of this essay is to promote the utilization of Kemetic principles in approaching African American public address. Although there have been recent studies on African American public address, the employment of the Kemetic philosophy is limited. Using the four overarching ethical principles of Kemetic rhetorical tradition as outlined by Karenga, this essay interrogates Joseph C. Price’s 1890 speech at the National Education Association national convention. A Kemetic analysis of Price’s speech reveals that African American public address endorses the dignity and rights of the human person, the well-being of family and community, the integrity and value of the environment, and the reciprocal solidarity and cooperation for the mutual benefit of humanity. This suggests that a Kemetic understanding of African American public address can (a) civically benefit the broader community because of its ethical foundation, (b) facilitate the recognition of contemporary ethical appeals in any given discourse, and (c) serve as an impetus for collective advancement toward a social justice–oriented world.

A Microcosm in Florence: Jewish-Gentile Interactions from the Fascist Regime to the Holocaust

ABSTRACTThis work reconstructs episodes from the microcosm of Florentine Jews during the period from Fascism to the Holocaust. It analyses the decisions and fate of Elio Salmon and his family. While Salmon's sister-in-law and her husband, Maria and Gualtiero Cividalli, chose exile for themselves and their family and emigrated to Palestine, Elio and his family remained in Florence. They passed the years of Nazi occupation and the RSI in hiding, through dramatic events which led to their survival thanks to his resourcefulness and to the community of friends and acquaintances who offered aid. It was a microcosm in which social networks and friendships intertwined, transcending the duality of fascism and resistance and the distinction between Jewish and gentile. This analysis contributes to a deconstruction of the idea of Italian society's innate goodness or morality during the Holocaust, and highlights the social and political relationships that led to Jews’ survival, in the context of a social fabric in which the “victims of the war” cultivated networks and forms of reciprocal solidarity.

The mothering experience of women with FGM/C raising \u2018uncut\u2019 daughters, in Ivory Coast and in Canada

BackgroundWhile Female Genital Cutting (FGM/C) is a deeply entrenched cultural practice, there is now mounting evidence for a gradual decline in prevalence in a number of geographical areas in Africa and following migration to non-practicing countries. Consequently, there is now a growing number of women with FGM/C who are raising ‘uncut’ daughters. This study used a qualitative methodology to investigate the experience of women with FGM/C raising daughters who have not been subjected to the ritual. The aim of this study was to shed light on mothers’ perception of the meaning and cultural significance of the practice and to gain insight into their mothering experience of ‘uncut’ girls.MethodsTo this end, in-depth interviews were conducted with fifteen mothers living in Abidjan, Ivory Coast and in Montreal, Canada (8 and 7, respectively).ResultsThirteen mothers intrinsically refused to perpetuate FGM/C onto their daughters and two diasporic mothers were in favour of FGM/C but forewent the practice for fear of legal repercussions. Whether the eschewing of FGM/C was deliberate or legally imposed, raising ‘uncut’ daughters had significant consequences in terms of women’s mothering experiences. Mothers faced specific challenges pertaining to community and family pressure to have daughters undergo FGM/C, and expressed concerns regarding their daughters’ sexuality. Conversely, women’s narratives were also infused with pride and hope for their daughters, and revealed an accrued dialogue between the mother-daughter dyad about cultural norms and sexuality. Interestingly, women’s mothering experience was also bolstered by the existence of informal networks of support between mothers with FGM/C whose daughters were ‘uncut’. These communities of mothers engaged in open dialogue about the consequences of FGM/C and offered reciprocal solidarity and support in their decision to forego FGM/C for their children.ConclusionWomen with FGM/C who are raising ‘uncut’ daughters in their homeland and in their country of immigration vastly report a positive experience. However, they also face specific challenges related to immigration, psychosocial, and psychosexual considerations, which must be tackled from a multidisciplinary perspective.

Reciprocal Solidarity: Where the Black and Palestinian Queer Struggles Meet

In this article, two queer men, one Black American and the other Palestinian, theorize “reciprocal solidarity” as a model of solidarity that thrives on love, friendship, storytelling, reciprocity, shared experiences, struggles, and queer kinship.

La canonisation des Écritures et la reconnaissance de leur inspiration

Résumé Les concepts d’ inspiration et de canonisation/canonicité entretiennent entre eux une circularité qui n’est que la conséquence de la circularité fondamentale existant entre Église et Écriture. L’Église chrétienne précède le N.T. Mais d’un autre côté, l’Écriture précède l’Église, parce que le N.T. a été écrit à la lumière de l’Ancien, et que ce N.T. est l’attestation de l’événement fondateur dont il reçoit son autorité. Le vis-à-vis entre Écriture et Église est indépassable. L’inspiration précède et fonde le canon qui devient le critère prioritaire de l’inspiration. Le texte est lu comme inspiré parce qu’il appartient au canon. Il y a quelque chose d’indépassable dans cette circularité, faite d’une solidarité originaire et réciproque entre les deux données. Elle a un aspect dialectique. Après une brève histoire de cette dialectique, B. Sesboüé fait plusieurs propositions théologiques sur l’inspiration et le canon.

Mémoire, identité, solidarité: réflexions sur la cause des peuples indiens après 500 ans de christianisme et de conquête

The historical reconstruction activity of the Indian project is an important element of its political strategy. Using numerous sources of documentation, the author shows how Christianity and the conquest of America undermined the various Indian utopias. Today, the Indian cause cannot be considered without taking into account the influences and constraints of world history, introduced by the conquest and Christianity. Through an historical approach, the author brings to light the structures of power and of neglect which led to the destruction of Indian identity. During the course of the “spiritual conquest”, Christianity not only destroyed Indian identity but also its own identity and integrity. The historical reconstruction of these 500 years offers help to Indian peoples and Christianity in liberating themselves from the traumatizing and paralysing experiences of powerlessness and guilt and in taking a first step towards a new identity. This identity is the indispensable basis of the struggle against the exogenous oppression of Indian peoples and against the endogenous ideology of Christianity. Yet this reconstituted Indian identity must not yield to the temptation of a postmodern turning inward on itself. Their minority condition implies that Indian peoples can only bring their political interests to the fore in linking them to the survival of the whole of humanity. On the political level, the Indian project can only be thought of in the context of alliances and reciprocal solidarity. It is within this context that the possibility of an institutional and ideological cooperation between churches and Indian peoples is to be situated today.