Artículos de revistas: "Black suffering"

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Troupe, Carol. "Human Suffering in Black Theology". Black Theology 9, n.º 2 (9 de junio de 2011): 199–222. http://dx.doi.org/10.1558/blth.v9i2.199.

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Pramuk, Christopher. "“Strange Fruit”: Black Suffering/ White Revelation". Theological Studies 67, n.º 2 (mayo de 2006): 345–77. http://dx.doi.org/10.1177/004056390606700205.

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Iqbal, Imran. "Islam and the Problem of Black Suffering". Journal of Muslim Minority Affairs 33, n.º 2 (junio de 2013): 311–14. http://dx.doi.org/10.1080/13602004.2013.810113.

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Sigdel, Chandrika. "The Song of Suffering, Reconciliation and Redemption: A New Critical Reading of “Sonny’s Blues”". Mindscape: A Journal of English & Cultural Studies 2, n.º 1 (31 de diciembre de 2023): 45–52. http://dx.doi.org/10.3126/mjecs.v2i1.61679.

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This research paper examines the story “Sonny’s Blues” by James Baldwin that depicts the everlasting sorrows and sufferings of two black brothers residing in Harlem, New York. The omnipresent suffering is caused primarily by their African-American identity that leads toward the split between the brothers and ultimately fuels the intra-racial conflict in the black community as a whole. In addition, amid the never-ending troubles and deeper wounds of the black brothers, jazz music, i.e., Sonny’s blues is offered as a soother and a healer that erases their pains and sufferings, and as a thread that reconciles, reawakens, and redeems the whole black community. To analyze such familial and communal upheavals which have directly afflicted the lives of the major characters in the story and the crucial role that jazz music plays in it, this paper draws the theoretical reading from a literary movement called New Criticism that treats a text as an autonomous whole, developed by Cleanth Brooks, Allene Tate, John Crowe and others.

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Johnson, Brittany S., Shaquanna Brown y Tracey M. Guthrie. "Strong and silently suffering: Black girls and the Strong Black Woman schema". Brown University Child and Adolescent Behavior Letter 38, n.º 12 (5 de noviembre de 2022): 1–6. http://dx.doi.org/10.1002/cbl.30674.

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Hopkins, Dwight N. y Anthony B. Pinn. "Why Lord?: Suffering and Evil in Black Theology." African American Review 31, n.º 3 (1997): 514. http://dx.doi.org/10.2307/3042581.

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Harris, Travis T. y M. Nicole Horsley. "Da Blood of Shesus: From Womanist and Lyrical Theologies to an Africana Liberation Theology of the Blood". Religions 13, n.º 8 (27 de julio de 2022): 688. http://dx.doi.org/10.3390/rel13080688.

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The theme of suffering is intimately tied to the possibilities of the blood as redemptive in theology. Potentially considered a universal pathway to salvation and racial transcendence for people of African descent, “Da Blood of Shesus” asks: Is there redeeming power in the blood for people of African descent? Turning to Womanist and lyrical theologians to postulate an African theological framework which explores redemptive suffering not glorified as inevitable and intricate to the historical Black experience and the church. Lyrical theologians affirm Jesus’ redemptive power of the blood in Hip Hop portraying the ways in which the cross reveals the attributes of God. Womanist theologians challenge the “classical” interpretation of redemptive suffering, illuminating the ways it contributes to Black oppression and wretchedness. Arguably, Womanist and lyrical theologians conjointly point towards liberatory and alternatives to examine redemptive suffering for people of African descent by offering sites to scrutinize and nuance the blood as an indispensable pathway to redemption. An African theological perspective decenters the logics of anti-Blackness proposing suffering is inevitable to Black life and the historical Black experience.

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8

Min, Pyong Gap. "Korean-Black Relationships in Greater New York". Culture and Empathy: International Journal of Sociology, Psychology, and Cultural Studies 4, n.º 1 (26 de marzo de 2021): 42–60. http://dx.doi.org/10.32860/26356619/2021/4.1.0004.

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This paper examines Korean-black relationships in Greater New York in the past and at present. It also provides the author’s suggestions to improve the relationships between the two communities in the future. Korean immigrants encountered severe business-related conflicts with black customers in black neighborhoods during the 1980-1995 period. Their business-related conflicts have disappeared since the mid-1990s, as they stopped their business activities there. But the Korean community is residentially highly segregated from and has maintained only a moderate level of interactions with the black community. To strengthen the ties with the black community, Korean immigrants need education on blacks’ history and their current suffering of structural racism.

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Donahue-Martens, Scott. "James Henry Harris, Black Suffering: Silent Pain, Hidden Hope". Homiletic 45, n.º 2 (2 de diciembre de 2020): 99–100. http://dx.doi.org/10.15695/hmltc.v45i2.5018.

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Silva, Graziella Moraes. "The denial of antiblackness: multiracial redemption and black suffering". Ethnic and Racial Studies 43, n.º 13 (10 de febrero de 2020): 2488–90. http://dx.doi.org/10.1080/01419870.2020.1722196.

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Daniel, G. Reginald. "The Denial of Antiblackness: Multiracial Redemption and Black Suffering". Contemporary Sociology: A Journal of Reviews 49, n.º 1 (20 de diciembre de 2019): 96–98. http://dx.doi.org/10.1177/0094306119889962mm.

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12

Williams, Rosemary. "Suffering “Has a Smooth Shape, Smooth as a Black Night. There Are No Handles.”". Pacifica: Australasian Theological Studies 9, n.º 3 (octubre de 1996): 253–70. http://dx.doi.org/10.1177/1030570x9600900302.

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The quid-pro-quo stance to human suffering is prominent in psychological practice, in everyday life, and in attitudes to survivors of the Holocaust. In this view, suffering is the consequence of unrighteousness. Old Testament Wisdom literature as a whole is non-determinative about the cause of suffering, but much theology and christology still remains determinative, to the harm of suffering human beings.

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13

Ransby, Barbara. "KATRINA, BLACK WOMEN, AND THE DEADLY DISCOURSE ON BLACK POVERTY IN AMERICA". Du Bois Review: Social Science Research on Race 3, n.º 1 (marzo de 2006): 215–22. http://dx.doi.org/10.1017/s1742058x06060140.

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This article explores the suffering and resilience of Black women who were impacted by Hurricane Katrina in August of 2005. It also explores the ways in which the pre-existing national discourse on poverty, race, and gender set the stage for victim blaming and the neglect of poor Black women and children after the storm. African American women in the Gulf Coast region are some of the poorest in the nation. Women in general are more vulnerable in times of natural disaster because they are the primary caretakers of the young and the old. These factors and others meant that poor Black women were among those most severely impacted by Hurricane Katrina. They also had minimal resources to cope with the disaster and its aftermath. However, instead of sympathy and support, some conservative pundits have sought to link the suffering caused by Katrina to the lack of patriarchal Black family structures, which they argue could have helped individuals survive in the crisis. Contrary to these stereotypes, many Black women have not only been resilient and self-reliant, but creative and heroic in the face of crisis. It is their stories that offer hope for the future of New Orleans and our nation.

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Wendland, Karsten. "Demystifying Artificial Consciousness – About Attributions, Black Swans, and Suffering Machines". Journal of AI Humanities 9 (31 de diciembre de 2021): 137–66. http://dx.doi.org/10.46397/jaih.9.7.

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15

Reddie, Richard. "Sherman A. Jackson,Islam and the Problem of Black Suffering". Black Theology 9, n.º 1 (12 de noviembre de 2011): 109–10. http://dx.doi.org/10.1558/blth.v9i1.109.

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16

Williams, Rhonda Y. "Places Created and Peopled: “Black Women: Where They Be . . . Suffering?”". Journal of Urban History 46, n.º 3 (15 de enero de 2020): 478–89. http://dx.doi.org/10.1177/0096144219896574.

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This essay is based on remarks given as part of “The Legacy and Impact of Arnold Hirsch” session at the Urban History Association conference in Columbia, South Carolina, in October 2018. My conference remarks were in part prepared outline, in part extemporaneous riff. This essay takes its cue from my conference remarks, in that it, too, is in flux, building on my prepared outline, my in-the-moment handwritten notes, my memory, and additional ideas postconference. Three themes structured my conference remarks: “making the second ghetto”; “black women: where they be . . . suffering?” and “today: neighborhood change & gentrification.” I maintain that structure here.

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17

Dumas, Michael J. "‘Losing an arm’: schooling as a site of black suffering". Race Ethnicity and Education 17, n.º 1 (9 de diciembre de 2013): 1–29. http://dx.doi.org/10.1080/13613324.2013.850412.

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18

Rashmi, Rashmi. "Linden Hills". Linguistics and Culture Review 6 (2 de enero de 2022): 306–11. http://dx.doi.org/10.21744/lingcure.v6ns2.2072.

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Linden Hills by Gloria Naylor marks psychological fragmentation which results into immense pain and suffering. Naylor, in this novel, addresses the physical and mental hierarchies which act as blockades in the higher purpose of human integration. This paper aims to investigate the saga of undiluted suffering in the lives of women in Linden Hills. The novelist shows in true colors how the black women become sacrificial lambs and receive the brunt of the frustration of the black males of their society. This paper is also a close study of black males mentality when they get unbridled power and exert it on all those who are subversive to them. Women become the easy victim of their ruthless power play. The tragedy is more intense because the women have been suffering for many generations. In every generation, Nedeed male marries a light-complexioned woman just to reduce her to a child-bearing tool. Failing that, the woman has to lead a life full of hardships and depravity. This paper analyses how her loud desires to stand against the institutionalized trauma herald a new era of freedom from pain and suffering.

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19

Al-Douri, Hamdi Hameed y Saba Ali Khalaf. "Black African American and the Reality of Racism in Gwendolyn Brooks’s A Street in Bronzeville". JOURNAL OF LANGUAGE STUDIES 4, n.º 4 (12 de octubre de 2023): 712–24. http://dx.doi.org/10.25130/jls.4.4.36.

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Gwendolyn Brooks has become the doubly disadvantaged poet, mostly because of her "race" as a black woman, and secondly, by consideration for her gender. Such a double pressure is evident in Brooks's poetry. For her race and culture, Brooks took great pride as well as supports, honors womanhood too. However, Brooks's poetry discusses black consciousness and also exposes the essence of the concerns of black women. The Black women, their psychological state as well as their depressed feelings are portrayed in Brooks's poetry. The goal of Brooks is to show the readers, what African American women should be. The major aspect is that women characters are independent women, who reject the boundaries of the appropriate role, by both the Blacks as well as the general Western society. The suffering and resentment of American blacks, the misery with the strength of ordinary black citizens, is brilliantly pointed out by Brooks. She concentrated through her poems on people in general and women in particular. Although, she depicts African American women as moms, wives, sisters, girlfriends, as well as daughters, in different ways. Undoubtedly, Black female characters for Brooks are still victims of racism, slavery, sexism, exploitation, discrimination, injustice, oppression, and violence.

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Bell, Ph.D., Deanne. "Bearing Black". Journal for Social Action in Counseling & Psychology 5, n.º 1 (1 de abril de 2013): 122–25. http://dx.doi.org/10.33043/jsacp.5.1.122-125.

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In this essay I critically examine the idea of race in light of the killing of Trayvon Martin, an African-American unarmed teenager, in Florida in February 2012. I utilize ideas from liberation psychology, including psychic colonization, and depth psychology, including cultural complex, to explore the racialized black as a colonized, traumatized other. I also use my autoethnographic experience (as a Jamaican who now lives in the United States) to discuss how identities built on race are a source of suffering both when we make others black and when we are made black. Bearing black robs us of the possibility of our humanity. Throughout, I ask several questions about sustaining race as a sociological idea if we truly intend to dismantle racism. I invite us to reconsider race in light of an instance where Rastafarians, a small group of Afro-Jamaicans who express profound race consciousness, determine their own image, not only as black, and as a form of resisting white supremacy.

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Sarapin, Susan, Richard Ledet, Pamela Morris y Sharon Emeigh. "Living Among Confederate Icons: Perpetuating White Supremacist Beliefs and Blindness to Black Suffering". Studies in Social Justice 17, n.º 3 (3 de octubre de 2023): 384–408. http://dx.doi.org/10.26522/ssj.v17i3.3909.

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Almost 160 years after the American Civil War, where the Union defeated the Confederacy and ended slavery in the United States, approximately 1,910 tributes remain to Confederate military leaders located on public property in the 11 original Confederate states, particularly in cities with an exceptionally high density of Black residents. To Blacks, this iconography delivers a clear message of White supremacy. Six states have enacted laws to protect and preserve these memorials, making it almost impossible to use the court system to move them to private property. This paper explores connections between support for a myth called the Lost Cause, which is a revisionist history intended to spread misinformation about the true cause of the American Civil War, and attitudes toward placement of Confederate symbols on public land. We show that there is significant belief in the Lost-Cause myth among many White U.S. Southerners. Furthermore, we find those who believe most in the myth are the least likely to want to move the monuments or end taxpayer support for their maintenance.

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Byrdsong, T. Rashad y Hide Yamatani. "Historical Overview of Black Suffering in Pittsburgh, Pennsylvania, USA: Depth of Contemporary Social Work Challenges". International Journal of Social Work 4, n.º 2 (3 de diciembre de 2017): 43. http://dx.doi.org/10.5296/ijsw.v4i2.12050.

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This article is an overview of how slavery created a contemporary psychological and emotional condition in Black Americans. As a case study, this manuscript reviews how black history shaped Pittsburgh, Pennsylvania in the United States of America (USA) to fair the worst for Black residents: low school graduation rates, income levels, homeownership, net worth, and available savings, high unemployment rates, high chronic disease mortality rates, and low life-expectancy.

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Radcliff, Dwight A. "Black Suffering: Silent Pain, Hidden Hope, written by James Henry Harris". Mission Studies 38, n.º 3 (15 de diciembre de 2021): 480–81. http://dx.doi.org/10.1163/15733831-12341820.

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Marable, Manning. "Katrina's Unnatural Disaster A Tragedy of Black Suffering and White Denial". Souls 8, n.º 1 (1 de abril de 2006): 1–8. http://dx.doi.org/10.1080/10999940500516942.

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Dubuisson, Darlène. "The Haitian zombie motif: against the banality of antiblack violence". Journal of Visual Culture 21, n.º 2 (agosto de 2022): 255–76. http://dx.doi.org/10.1177/14704129221112976.

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The circulation and consumption of the images of suffering and lifeless black bodies is a longstanding feature of US visual media. Since each archive of suffering and dead black bodies operates within specific histories, discourses, and affective relationships, this article examines a particular collection of images: the Time magazine photos of the 2010 Haiti earthquake victims. The article argues that the photos evoke the uncanny by using the Haitian zombie motif – an image of ‘monstrous’ black racial difference. The article traces the photos’ elicitation of the uncanny in two ways: one, it highlights how the images produce self/other slippages and thus affirm the uncanny; and two, it examines the insidious and violent ways these slippages dehumanize, dismember, and dispossess those depicted to produce a ‘negative familiarity’ for the non-black observer, thus lending to the banality of antiblack violence. The article ends with a call for ‘radical empathy’ to combat this violence.

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Beckman, Karen. "Black Media Matters". Film Quarterly 68, n.º 4 (2015): 8–23. http://dx.doi.org/10.1525/fq.2015.68.4.8.

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On May 13, 1985, the City of Philadelphia bombed the home of the radical black organization MOVE that was founded by John Africa in 1972. The military-style attack killed 11 occupants of the house, including 5 children, and destroyed almost two square blocks of a residential neighborhood, rendering 250 men, women and children homeless. In the midst of both contemporary protests responding to excessive police violence against African Americans and the military’s use of drone airpower, “Black Media Matters” returns our attention to the 1987 documentary, The Bombing of Osage Avenue, produced and directed by Louis Massiah, written and narrated by Toni Cade Bambara. Drawing on the archives of both Massiah and Bambara, this essay explores the film as a model of a media response to black political protest, death and suffering that resists spectacularization and oversimplification, and instead fosters historical awareness and critical reflection.

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McLarney, Ellen. "Beyoncé’s Soft Power". Camera Obscura: Feminism, Culture, and Media Studies 34, n.º 2 (1 de septiembre de 2019): 1–39. http://dx.doi.org/10.1215/02705346-7584892.

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This article charts Beyoncé’s multimedia intervention into the politics of the Trump presidency as she draws on the work of black Muslim and Latinx artists to challenge white monopolies on representation in the Breitbart era. It specifically looks at the political interventions Beyoncé staged through collaborations with Warsan Shire, a British poet born in Kenya to Somali parents; Awol Erizku, an Ethiopian-born American artist raised in the Bronx; and Daniela Vesco, a Costa Rican photographer. This collective of artists forge a black aesthetics at a heightened level of visibility, using new performative technologies to intervene in the politics of #BlackLivesMatter, crackdowns on Muslim and Latinx refugees and immigrants, the proposed wall with Mexico, and neo-Nazi mobilization. Focusing on Beyoncé’s pregnancy announcement, the article explores the politics of representation of black bodies and black lives, as she transforms the trope of suffering black mothers and their martyred black youth into a celebration of black motherhood and the pregnant body. These images are consciously rooted in a genealogy of black women’s representations of black women’s bodies. Despite the political power of these interventions, accusations were leveled at Beyoncé of cultural appropriation and exploitation of suffering by the neoliberal entertainment machine. By mentoring these artists, Beyoncé sought to convey the fertility of creative foment across borders and power hierarchies, even if her star power ultimately eclipsed the message as well as the marginalized artist that she sought to highlight.

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Kalhoro, Rani, Waseem Ahmed Lakhmir y Ruqia Bano Mastoi. "Representation of White and Black in Maya's I know why the Caged Bird Sings and Lorde's Power: A Comparative Analysis". Global Sociological Review VIII, n.º II (30 de junio de 2023): 147–54. http://dx.doi.org/10.31703/gsr.2023(viii-ii).16.

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This study explains the violence, racism, and suffering of black people in Maya's poem I know why the Caged Bird Sings and Lorde's Power. And this research also explores racial injustice, prejudice, discrimination, and Power throughout the poems. Maya Angelou and Audre Lorde are Afro-American poets and writers. The authors sadly explain the suffering and discrimination they faced in the white community. I Know Why Cage Bird Sings and Power are Based on Racism, violence, injustice, and Discrimination. In the power poem, there is a white police officer named Thomas Shea who murdered a black boy named Clifford Glover, who was killed in 1973. The colonizer beats him very badly. In the caged Bird, there was also a white man who treated Maya Angelou badly and raped her only because of her black skin. Subaltern will be the theoretical framework of this research that shows give voice to voiceless people.

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House-Niamke, Stephanie M. "Hannah’s Suffering: The Power of Voice". Social Sciences 11, n.º 6 (9 de junio de 2022): 254. http://dx.doi.org/10.3390/socsci11060254.

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Hannah’s story in the Old Testament has been written about considerably by Jewish feminists, womanist theologians, and other biblical scholars. This paper strives to build upon these works in asking the reader to consider Hannah’s story from a liberatory theological theory of suffering by Sölle, as well as a postmodern and non-religious lens as discussed by Sandoval’s Theory of Oppositional Consciousness in Methodology of the Oppressed and Lorde’s “Transformation of Silence into Language and Action.” This paper asks if this narrative can serve as an example of taking back one’s power by confronting a complex system of power and oppression for Black women. Intercessory prayer aptly defines the personal as political, especially with the multiple minoritized identities of Hannah. I argue that Hannah’s story can serve as a complex narrative of differential consciousness and the reclamation of one’s own power, by using her voice. Her audacity to correct a prophet, fight for her valid desire of motherhood, and determine her own happiness is evidence of an empowerment ethic that is necessary for minoritized women in a post-modern era and political climate where the erasure of all forms of difference and consciousness is the priority.

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Jiang, Yucheng (Renee). "Reasonable Accommodation and Disparate Impact: Clean Shave Policy Discrimination in Today’s Workplace". Journal of Law, Medicine & Ethics 51, n.º 1 (2023): 185–95. http://dx.doi.org/10.1017/jme.2023.55.

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AbstractThis article examines Bey v. City of New York — a recent Second Circuit case where four Black firefights suffering from Pseudofolliculitis Barbae (a skin condition causing irritation when shaving which mostly affects Black men) challenged the New York City Fire Department’s Clean Shave Policy — with an intersectional approach utilizing legal theories of racial, disability, and religious discrimination.

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Segalo, Puleng. "Embroidery as narrative: Black South African women's experiences of suffering and healing". Agenda 28, n.º 1 (2 de enero de 2014): 44–53. http://dx.doi.org/10.1080/10130950.2014.872831.

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Kyrölä, Katariina. "Feeling bad and Precious (2009): black suffering, white guilt, and intercorporeal subjectivity". Subjectivity 10, n.º 3 (19 de junio de 2017): 258–75. http://dx.doi.org/10.1057/s41286-017-0029-7.

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Tiwari, Rajendra P. "Ellison's Invisible Man: A Journey from Invisibility to Self Definition". Tribhuvan University Journal 28, n.º 1-2 (2 de diciembre de 2013): 203–16. http://dx.doi.org/10.3126/tuj.v28i1-2.26243.

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This article concerns with the causes of the loss of identity and the ways to establish the identity of the African Americans in the United States as revealed in Ralph Ellison's Invisible Man. The article contents that the sense of racial discrimination in the white and the weaknesses among the black are the causes for the suffering and establish self identity of the black as revealed by the unnamed narrator of the novel. It explores the protagonist's journey to find ways to come out of the suffering and establish self identity. It reveals how the narrator attempts to prove himself by contributing to the society as a complex individual rather than following the prescribed roles of the system of the society.

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Gina English Tillis. "Antiblackness, Black Suffering, and the Future of First-Year Seminars at Historically Black Colleges and Universities". Journal of Negro Education 87, n.º 3 (2018): 311. http://dx.doi.org/10.7709/jnegroeducation.87.3.0311.

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Bedecarré, Kathryn. "Of vigils and vigilantes: Notes on the white witness". Cultural Dynamics 34, n.º 1-2 (febrero de 2022): 82–99. http://dx.doi.org/10.1177/09213740221075292.

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This ethnographic study examines what happens when white allies bear witness to Black suffering. Through participant observation of Black Lives Matter Austin vigils for African Americans killed by police (2016–2018), I found that, while bearing witness, white and non-Black allies at times centered our own pain; criminalized insurgent forms of Black dissent; and engaged in a metaphorical slipping-on of blackface, in which activists imagine ourselves occupying the Black body. My findings suggest that allies’ gestures of solidarity may lead to the unintended consolidation of anti-Blackness. I offer the framework of vigilante racial justice for considering the tenuousness of bearing witness as a practice of allyship.

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Genever, Geoffrey. "Queensland's Black Leper Colony". Queensland Review 15, n.º 2 (julio de 2008): 59–68. http://dx.doi.org/10.1017/s1321816600004773.

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[T]here is an uneasy feeling in the north that the Spotted Terror is slowly spreading. Its tentacles may have gripped even deeper than dreamed of … whites may have become infected. An odd one might even be a victim now and not know it. Even if our generation escapes. will the scourge die when the blacks die?—Courier-Mail, 22 February 1934An increase in the incidence of leprosy among North Queensland Aboriginal people in the late 1930s gave rise to fears that the disease might spread and threaten the white population. This concern resulted in an uninhabited offshore island being selected as a leper colony that was exclusively for blacks: it became a place to which Indigenous people suffering from leprosy were forcibly transported, isolated and treated. Queensland's right to take such action was enshrined in law by theLeprosy Actof 1892 and subsequently by thePublic Health Actof 1937 which, while repealing theLeprosy Act, retained the main elements of the earlier legislation.

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Ramazani, Jahan. "The Wound of History: Walcott's Omeros and the Postcolonial Poetics of Affliction". PMLA/Publications of the Modern Language Association of America 112, n.º 3 (mayo de 1997): 405–17. http://dx.doi.org/10.2307/462949.

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The figure of the wound is central to Derek Walcott's Omeros, one of the most ambitious works of postcolonial poetry. Walcott grants a European name to the primary bearer of the wound, the black fisherman Philoctete, who allegorizes African Caribbean suffering under European colonialism and slavery. This surprisingly hybrid character exemplifies the cross-cultural fabric of postcolonial poetry but contravenes the assumption that postcolonial literature develops by sloughing off Eurocentrism for indigeneity. Rejecting a separatist aesthetic of affliction, Walcott frees the metaphoric possibilities of the wound as a site of interethnic connection. By metaphorizing pain, he vivifies the black Caribbean inheritance of colonial injury and at the same time deconstructs the experiential uniqueness of suffering. Knitting together different histories of affliction, Walcott's polyvalent metaphor of the wound reveals the undervalued promise of postcolonial poetry.

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Hart, Maya y Mary S. Jackson. "Black Women Reporting and Seeking Help for Sexual Assault: A Call for Action". International Journal of Criminology and Sociology 12 (15 de noviembre de 2023): 187–97. http://dx.doi.org/10.6000/1929-4409.2023.12.15.

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Black women in America have historically been victims of oppression, racism, and sexual assault. This victimization can be traced as far back as the forced immigration to America in Jamestown, Virginia in 1619. Forced travel bondage on slave ships highlights the institutionalized pattern, not only of their suffering from repeated rape, but also logs their victimized sufferings in silence that they had to endure then and continue to endure in 21st century contemporary America. Black women have been socialized intergenerationally to respond in a specific manner similar to the female slaves who endured rape from ship crew members during their long voyage to the Americas. Even after slavery was legally abolished in 1865, Black women continued to endure victimizations not only due to their gender, but also due to discrimination, classism, perceptions regarding their sexuality, racism, and fear. These intersectional factors cause Black women to have become unique experiences at the hands of rapists. Thus, Black women have unique experiences as victims of rape than other individuals who are also rape victims. Any discussion of Black women and rape must be placed in a sociohistorical framework. The purpose of this article is to revisit historical underpinnings about the rape of Black women in a socialized manner that continues to hinder a silent, nonactive role, and in some instances denial of being a victim of rape. The aim is to sensitize, stimulate, and motivate action by increasing social work classroom discussions about the topic, increasing research in the area of rape of Black women utilizing an intersectional approach reviewing factors that are unique to Black women, and providing more information as a resource to enhance community awareness. Effective intervention strategies are also delineated.

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Oluwayomi, Adebayo. "The Man-Not and the Inapplicability of Intersectionality to the Dilemmas of Black Manhood". Journal of Men’s Studies 28, n.º 2 (7 de enero de 2020): 183–205. http://dx.doi.org/10.1177/1060826519896566.

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This essay argues against the proposal that Tommy J. Curry’s The Man-Not: Race, Class, Genre, and the Dilemmas of Black Manhood be read as a work of intersectionality. It argues that such a proposal amounts to a misjudgment of the overarching philosophical significance of the text. As Curry insists, intersectionality is inapplicable to the dilemmas of Black manhood because it does not consider the suffering, sexual discrimination, and death of Black males. Thus, this essay concludes that a more accurate reading of the text should be as a prolegomenon to a new schema focused on the complex systems of Black male victimization in the United States—“The Theory of Phallicism.”

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Barbosa, Ana Cláudia, Roberta Gondim de Oliveira y Roseane Maria Corrêa. "Health care and black women: notes on coloniality, re-existence, and gains". Ciência & Saúde Coletiva 28, n.º 9 (septiembre de 2023): 2469–77. http://dx.doi.org/10.1590/1413-81232023289.13312022en.

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Abstract We reflect on Black women’s health as part of a narrative produced by the exercise of coloniality and the forces that contribute toward defining and imposing the place of a subaltern since the objectified and racialized body notion informs it. Black women are represented in the worst health indicators. We propose to look at collective health from the perspective of care as a political, social, and intersubjective technology, in whose encounters with the aesthetic-political body of Black women are traversed by unique exclusion experiences. Moving beyond suffering, we also address agency, resistance, and the construction of an agenda of struggle based on the Black people’s leading roles.

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Phillips, Doret y Gordon Pon. "Issue 1: Anti-Black Racism, Bio-Power, and Governmentality: Deconstructing the Suffering of Black Families Involved with Child Welfare". Journal of Law and Social Policy 28, n.º 1 (9 de abril de 2018): 81–100. http://dx.doi.org/10.60082/0829-3929.1298.

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Fidyk, Alexandra, Lorri Neilsen Glenn y Merle Nudelman. "The Radiance of the Small". in education 20, n.º 2 (14 de noviembre de 2014): 21–28. http://dx.doi.org/10.37119/ojs2014.v20i2.183.

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The challenge and conundrum are to integrate within ourselves the dark/light cycles of the natural world, yet flourish in times of grief and pain. But how does one lose and be grateful? How does one create harmony between body and soul? Here we explore the lessons of a snail wedded to the earth, astute in its slowness, in its minute shadow; we listen for the small-throated life; we adopt the unapologetic, razor eyes of the raven. Questions lived and explored evoke shadow-answers and other questions. What lessons can be culled in the light of healing? What can we learn by entering moments closely? The suddenness of a death can bring us back to the radiance of the small: to see by means of black and to be at home in suffering. Keywords: radiance; suffering; alchemy; mystery; descent; paradox; black

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Julia Robinson Moore y Shannon Sullivan. "Rituals of White Privilege: Keith Lamont Scott and the Erasure of Black Suffering". American Journal of Theology & Philosophy 39, n.º 1 (2018): 34. http://dx.doi.org/10.5406/amerjtheophil.39.1.0034.

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Ravela, Christian. "On the Weird Nostalgia of Whiteness: Poor Whites, White Death, and Black Suffering". American Studies 59, n.º 1 (2020): 27–52. http://dx.doi.org/10.1353/ams.2020.0001.

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Downs, Jim. "#BlackLivesMatter: Toward an Algorithm of Black Suffering during the Civil War and Reconstruction". J19: The Journal of Nineteenth-Century Americanists 4, n.º 1 (2016): 198–206. http://dx.doi.org/10.1353/jnc.2016.0001.

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Asif, Nishat. "Fungal disease complex in Balsam plant-A new record from Uttar Pradesh". Environment Conservation Journal 13, n.º 1&2 (18 de junio de 2012): 63–64. http://dx.doi.org/10.36953/ecj.2012.131211.

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During survey for foliicolus fungi in Bahraich the authors noted a fungal disease complex in Balsam plants Impatiens balsamina (L.) Balsaminaceae.The plants were found suffering from black stem rot as well as the same plant was infected with blight and powdery mildew of leaves. Microscopic examination of infected samples and cultural studies reveals that black stem rot was caused by Fusarium oxysporum whereas blight and powdery mildew was caused by Rhizoctonia solani and Cercospora sp.respectively.

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Black, Helen K. y Gary Kenyon. "Helen K. Black. Soul Pain: The Meaning of Suffering in Later Life. Amityville, NY: Baywood, 2006". Canadian Journal on Aging / La Revue canadienne du vieillissement 26, n.º 2 (2007): 163–65. http://dx.doi.org/10.3138/cja.26.2.010.

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RÉSUMÉSoul Pain: The Meaning of Suffering in Later Life relate dans une écriture dense et ciselée l'exploration du phénomène de la souffrance au troisième âge. l'ouvrage se penche sur les limites du modèle médical et la complexité du sens de la souffrance éprouvée par les personnes âgées. Le livre offre également une analyse documentaire pertinente de la notion de souffrance. Je recommande sans hésitation la lecture de Soul Pain: The Meaning of Suffering in Later Life aux étudiants de troisième cycle et aux chercheurs en gérontologie et en études discursives.

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Johnson, Darius O., Briana Markoff y Dorinda J. Carter Andrews. "Resisting racism in school". Phi Delta Kappan 104, n.º 7 (abril de 2023): 18–24. http://dx.doi.org/10.1177/00317217231168258.

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Darius O. Johnson, Briana Markoff, and Dorinda J. Carter Andrews examined data from focus groups conducted with more than 60 Black boys in midwestern high schools to learn how teachers and schools can refuse antiblackness and reimagine futures for Black boys in school. Black boys and young men want safe school environments and will create safe communal spaces when needed. They seek teachers who are culturally relevant; they want to be able to trust their teachers; and they want to be their full, authentic selves at school. Findings show how educators can work within antiblack institutions toward reducing in-school suffering while working to create better futures for Black boys in school.

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Saraiva, Vanessa Cristina dos Santos y Daniel de Souza Campos. "The cheapest meat on the market is black meat: notes on racism and obstetric violence against Black women". Ciência & Saúde Coletiva 28, n.º 9 (septiembre de 2023): 2511–17. http://dx.doi.org/10.1590/1413-81232023289.05182023en.

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Abstract This essay debates health inequalities by analyzing obstetric violence directed at Black women. We assume that institutional racism is an important interpretive key to understanding the dynamics of racial violence. We adopted the descriptive analysis of two stories published on the G1 website as a methodology to highlight the racism faced daily by Black women in health services. We found that racism (re)produces the denial of rights, non-access to health services, production of death, and non-realization of Good Living for Black families, and this is evidenced by producing and reproducing suffering, violence, and racism in its most diverse expressions. In this dynamic, implementing the National Comprehensive Health Policy for the Black population is an important mechanism for confronting racism in health.

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Saurabh Prakash y Veena Naik. "'Black Fungus' defacing Covid patients: The current menace". World Journal of Biological and Pharmaceutical Research 2, n.º 2 (30 de abril de 2022): 010–11. http://dx.doi.org/10.53346/wjbpr.2022.2.2.0021.

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Mucormycosis is a rare but an opportunistic fungal infection. It has recently gained awareness due to its association with covid-19. The main cause is filamentous fungus Rhizopus, which can be inhaled through the nasal passage, oral cavity or even through a cut in the skin, leading to black masses and destruction of bone in hard palate, nasal cavity and skull. Patients suffering from covid-19 are on steroids, which interferes with the patient’s immunity and blood sugar levels leading to spread of black fungus. Hence precise knowledge about black fungus, its mode of transmission and precautions to prevent the infection is considered utmost priority in recent times.

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