Black mothers often are responsible for teaching their children how to respond to police violence. Through 30 in-depth interviews with black mothers from diverse social class backgrounds, I investigate how they address the gendered racial vulnerability of their children in the “police talk,” a socialization practice designed to prepare children for police encounters. I identify mothers’ primary discourse as “the making it home” framework, which encapsulates in parent–child socialization their use of double consciousness around the police. This framework marginalizes girls’ experiences in three ways: it conceptualizes boys as the primary targets of police, while constructing girls as collateral targets of police violence; it emphasizes masculine forms of violence; and it is directed almost exclusively at boys. An intersectional analysis is applied to redress the limitations of the police talk and to highlight the need for structural reforms to recognize and combat police violence against black women and girls.
Black girls are marginalized from mainstream discourses and familial discussions on policing, and little is known about how families conceptualize strategies for mitigating their risk of police sexual assault and harassment. Through 30 in-depth interviews with black mothers, this article explores how social class shapes protective care strategies for reducing girls’ risk of police contact and sexual violence. While the primary police talk emphasizes black boys’ vulnerability to lethal and physical violence, I identify two additional socialization practices, or “talks” for black girls: The respectability talk is a middle-class socialization strategy that avoids direct associations between black girls and police; this talk works to minimize risk through teaching black girls how to be “ladies” by embodying racialized gendered norms that constrain their behavior and autonomy. The predatory talk is a predominantly working-class socialization strategy which aims to equip black girls with an awareness of police sexual violence and the tools for avoiding sexual assault and harassment from officers when alone or at night. The article illustrates how protective care strategies for black girls are intertwined with social class and have divergent consequences for understanding agency and responsibility for police sexual violence.
Diversifying police forces has been suggested to improve “police‐minority relations” amidst national uprisings against police violence. Yet, little research investigates how police and black civilians—two groups invoked in discourse on “police‐minority relations”—understand the function of diversity interventions. We draw on 100 in‐depth interviews with 60 black women civilians and 40 police from various racial and ethnic backgrounds to explore how they understand the function of racial diversity in policing. Findings highlight discrepancies in how these two groups frame the utility of racial diversity in policing, revealing conflicting epistemologies of race and racism. Police draw on an epistemology of racial ignorance (Mills 1997, 2007, 2015) to selectively accommodate race‐conscious critique while denying the history and power dynamics between the institution and minority communities. Conversely, black women civilians, grounded in a standpoint epistemology (Collins, 1986, 2009), emphasize the historical roots of policing, along with collective memories, and lived experiences to understand the relationship between the institution and minority communities. Through a comparative analysis of these frames, we theorize dominant/state‐sponsored discourse on diversity and police‐minority relations as form of racecraft (Fields & Fields 2012, 2014) that serves to legitimize negligible institutional change to policing in an era of renewed scrutiny of police racism.
Police violence shapes the lives of racial and ethnic minorities, and while much has been written about strategic responses to police, missing is an examination of how black women navigate interactions with officers. Based on 32 interviews with black women, we find that they use witnessing, or the mobilization of others as observers to police encounters. Research demonstrates the rising role of videos and smartphones in documenting encounters with officers. We find that black women adapt witnessing techniques based on their surroundings, available resources, and network contacts. Three forms of witnessing are observed: physical witnessing, mobilizing others in close proximity to interactions with officers; virtual witnessing, using cellphone or social media technology to contact others or record interactions with officers; and institutional witnessing, leveraging police or other institutional contacts as interveners to interactions with officers. Black women mobilize witnessing to deescalate violence, gather evidence, and promote accountability. Attuned to both the interactional and structural dynamics of police encounters, black women conceptualize witnessing as a way to survive police encounters and navigate their legal estrangement within the carceral system. We theorize black women’s witnessing as a form of resistance as they work to reconfigure short- and long-term power relations between themselves, their communities, and police.
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