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The contributors to The Black Geographic explore the theoretical
innovations of Black Geographies scholarship and how it approaches
Blackness as historically and spatially situated. In studies that
span from Oakland to the Alabama Black Belt to Senegal to Brazil,
the contributors draw on ethnography, archival records, digital
humanities, literary criticism, and art to show how understanding
the spatial dimensions of Black life contributes to a broader
understanding of race and space. They examine key sites of inquiry:
Black spatial imaginaries, resistance to racial violence, the
geographies of racial capitalism, and struggles over urban space.
Throughout, the contributors demonstrate that Blackness is itself a
situating and place-making force, even as it is shaped by spatial
processes and diasporic routes. Whether discussing eighteenth- and
nineteenth-century abolitionist print records or migration and
surveillance in Niger, this volume demonstrates that Black
Geographies is a mode of analyzing Blackness that fundamentally
challenges the very foundations of the field of geography and its
historical entwinement with colonialism, enslavement, and
imperialism. In short, it marks a new step in the evolution of the
field. Contributors. Anna Livia Brand, C.N.E. Corbin, Lindsey
Dillon, Chiyuma Elliott, Ampson Hagan, Camilla Hawthorne, Matthew
Jordan-Miller Kenyatta, Jovan Scott Lewis, Judith Madera, Jordanna
Matlon, Solange Muñoz, Diana Negrín, Danielle Purifoy, Sharita
Towne
In Violent Utopia Jovan Scott Lewis retells the history and
afterlife of the 1921 Tulsa race massacre, from the
post-Reconstruction migration of Black people to Oklahoma Indian
Territory to contemporary efforts to rebuild Black prosperity. He
focuses on how the massacre in Tulsa's Greenwood
neighborhood-colloquially known as Black Wall Street-curtailed the
freedom built there. Rather than framing the massacre as a one-off
event, Lewis places it in a larger historical and social context of
widespread patterns of anti-Black racism, segregation, and
dispossession in Tulsa and beyond. He shows how the processes that
led to the massacre, subsequent urban renewal, and
intergenerational poverty shored up by nonprofits constitute a form
of continuous slow violence. Now, in their attempts to redevelop
resources for self-determination, Black Tulsans must reconcile a
double inheritance: the massacre's violence and the historical
freedom and prosperity that Greenwood represented. Their future is
tied to their geography, which is the foundation from which they
will repair and fulfill Greenwood's promise.
The contributors to The Black Geographic explore the theoretical
innovations of Black Geographies scholarship and how it approaches
Blackness as historically and spatially situated. In studies that
span from Oakland to the Alabama Black Belt to Senegal to Brazil,
the contributors draw on ethnography, archival records, digital
humanities, literary criticism, and art to show how understanding
the spatial dimensions of Black life contributes to a broader
understanding of race and space. They examine key sites of inquiry:
Black spatial imaginaries, resistance to racial violence, the
geographies of racial capitalism, and struggles over urban space.
Throughout, the contributors demonstrate that Blackness is itself a
situating and place-making force, even as it is shaped by spatial
processes and diasporic routes. Whether discussing eighteenth- and
nineteenth-century abolitionist print records or migration and
surveillance in Niger, this volume demonstrates that Black
Geographies is a mode of analyzing Blackness that fundamentally
challenges the very foundations of the field of geography and its
historical entwinement with colonialism, enslavement, and
imperialism. In short, it marks a new step in the evolution of the
field. Contributors. Anna Livia Brand, C.N.E. Corbin, Lindsey
Dillon, Chiyuma Elliott, Ampson Hagan, Camilla Hawthorne, Matthew
Jordan-Miller Kenyatta, Jovan Scott Lewis, Judith Madera, Jordanna
Matlon, Solange Muñoz, Diana Negrín, Danielle Purifoy, Sharita
Towne
In Violent Utopia Jovan Scott Lewis retells the history and
afterlife of the 1921 Tulsa race massacre, from the
post-Reconstruction migration of Black people to Oklahoma Indian
Territory to contemporary efforts to rebuild Black prosperity. He
focuses on how the massacre in Tulsa's Greenwood
neighborhood-colloquially known as Black Wall Street-curtailed the
freedom built there. Rather than framing the massacre as a one-off
event, Lewis places it in a larger historical and social context of
widespread patterns of anti-Black racism, segregation, and
dispossession in Tulsa and beyond. He shows how the processes that
led to the massacre, subsequent urban renewal, and
intergenerational poverty shored up by nonprofits constitute a form
of continuous slow violence. Now, in their attempts to redevelop
resources for self-determination, Black Tulsans must reconcile a
double inheritance: the massacre's violence and the historical
freedom and prosperity that Greenwood represented. Their future is
tied to their geography, which is the foundation from which they
will repair and fulfill Greenwood's promise.
Tells the story of Jamaican "scammers" who use crime to gain
autonomy, opportunity, and repair There is romance in stealing from
the rich to give to the poor, but how does that change when those
perceived rich are elderly white North Americans and the poor are
young Black Jamaicans? In this innovative ethnography, Jovan Scott
Lewis tells the story of Omar, Junior, and Dwayne. Young and poor,
they strive to make a living in Montego Bay, where call centers and
tourism are the two main industries in the struggling economy.
Their experience of grinding poverty and drastically limited
opportunity leads them to conclude that scamming is the best means
of gaining wealth and advancement. Otherwise, they are doomed to
live in "sufferation"-an inescapable poverty that breeds misery,
frustration, and vexation. In the Jamaican lottery scam run by
these men, targets are told they have qualified for a large loan or
award if they pay taxes or transfer fees. When the fees are paid,
the award never arrives, netting the scammers tens of thousands of
U.S. dollars. Through interviews, historical sources, song lyrics,
and court testimonies, Lewis examines how these scammers justify
their deceit, discovering an ethical narrative that reformulates
ideas of crime and transgression and their relationship to race,
justice, and debt. Scammer's Yard describes how these young men,
seeking to overcome inequality and achieve autonomy, come to view
crime as a form of liberation. Their logic raises unsettling
questions about a world economy that relegates postcolonial
populations to deprivation even while expecting them to follow the
rules of capitalism that exacerbate their dispossession. In this
groundbreaking account, Lewis asks whether true reparation for the
legacy of colonialism is to be found only through radical-even
criminal-means.
Tells the story of Jamaican "scammers" who use crime to gain
autonomy, opportunity, and repair There is romance in stealing from
the rich to give to the poor, but how does that change when those
perceived rich are elderly white North Americans and the poor are
young Black Jamaicans? In this innovative ethnography, Jovan Scott
Lewis tells the story of Omar, Junior, and Dwayne. Young and poor,
they strive to make a living in Montego Bay, where call centers and
tourism are the two main industries in the struggling economy.
Their experience of grinding poverty and drastically limited
opportunity leads them to conclude that scamming is the best means
of gaining wealth and advancement. Otherwise, they are doomed to
live in "sufferation"-an inescapable poverty that breeds misery,
frustration, and vexation. In the Jamaican lottery scam run by
these men, targets are told they have qualified for a large loan or
award if they pay taxes or transfer fees. When the fees are paid,
the award never arrives, netting the scammers tens of thousands of
U.S. dollars. Through interviews, historical sources, song lyrics,
and court testimonies, Lewis examines how these scammers justify
their deceit, discovering an ethical narrative that reformulates
ideas of crime and transgression and their relationship to race,
justice, and debt. Scammer's Yard describes how these young men,
seeking to overcome inequality and achieve autonomy, come to view
crime as a form of liberation. Their logic raises unsettling
questions about a world economy that relegates postcolonial
populations to deprivation even while expecting them to follow the
rules of capitalism that exacerbate their dispossession. In this
groundbreaking account, Lewis asks whether true reparation for the
legacy of colonialism is to be found only through radical-even
criminal-means.
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