Abstract
This introductory chapter provides readers with the background for understanding contemporary Black women’s liberatory pedagogies. It examines how teaching, in all of its forms, has historically been an integral part of Black women’s struggle for social justice. Black women pedagogues of today join a river of Black foremothers whose pedagogies not only served as resistance to white supremacist and patriarchal domination, but as healing and empowerment particularly for Black community members. Furthermore, this chapter provides important subtext for decolonizing pedagogy. Reclaiming African ancestral ways of knowing and being, this introduction draws on community, collaboration, and consciousness-raising for audiences within the academy and beyond.
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Notes
- 1.
Self-definition and naming are socio-political acts that are critical to this volume. As Steven Biko asserts, “Merely by describing yourself as black you have started on a road towards emancipation, you have committed yourself to fight against all forces that seek to use your blackness as a stamp that marks you out as a subservient being.” Each author answered our very specific call for papers, which required self-identification as a “Black woman.” The term “Black” is a political term that not only speaks to identity, culture , location, and agency , but is also fluid, dynamic, and context-dependent. Given its complexity, to present one definition for “Black” would limit its scope and would contribute to the univocal and sometimes fixed analytic discourse often utilized in the academy. Thus, within their narratives, each author develops and exhibits her own definition of “Black womanness” and specifies the terms she uses to self-identify (i.e. Black, African American, Africana, Afrikan, African Caribbean).
- 2.
There are innumerable examples of these foremothers, such as Maria Stewart, Anna Julia Cooper, Ida B. Wells, Mary McCleod Bethune, Fannie Lou Hamer, Fannie Jackson Coppin, Lucy Moten, Frances Watkins Harper, Margaret Washington, Mary Church Terrell, Septima Poinsette Clark, Ella Baker , Gloria Richardson, Dorothy Height, Geneva Smitherman, JoAnn Robinson, Shirley Chisolm, Barbara Jordan, and many others who are less known.
- 3.
Some of the critiques of this pedagogical literature (i.e. critical pedagogy) are that these pedagogues are perpetuating hegemony and epistemic violence by validating a white male worldview that largely excludes the voices and experiences of people of color and organic intellectuals as knowledge producers. Furthermore, these pedagogues mostly theorize in the abstract and are thus disconnected from the lived experiences of people of color (see, e.g., Orelus & Brock, 2014; Darder, 2011; Grande, 2004; hooks, 1998; Lynn & Jennings, 2009).
- 4.
Stanley (2006) identifies a host of phrases and terms that have been used in the literature to describe the experiences of faculty of color: multiple marginality, multiple oppressions, otherness, living in two worlds, the academy’s new cast, silenced voices, ivy halls and glass walls, individual survivors or institutional transformers, from border to center, visible and invisible barriers, the color of teaching, and navigating between two worlds.
- 5.
See, for example, Benjamin, 1997; Bonner et al., 2015; Ford, 2011; Gregory, 1999; Gutiérrez y Muhs, Niemann, González & Harris, 2012; Harley, 2008; Harlow, 2003; Harris, 2007; Henderson, Hunter & Hildreth, 2010; Hendrix, 2007; Jackson & Johnson, 2011; Johnson & Johnson, 2014; Myers, 2002; Patton, 2004; Pittman, 2010; Stanley, 2006; Thomas & Hollenshead, 2001; Thompson & Louque, 2005; Turner & Myers, 2000; Tusmith & Reddy, 2002; Vargas, 2002.
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Perlow, O.N., Wheeler, D.I., Bethea, S.L., Scott, B.M. (2018). Introduction. In: Perlow, O., Wheeler, D., Bethea, S., Scott, B. (eds) Black Women's Liberatory Pedagogies. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-65789-9_1
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