The Great Recession and the unfolding COVID-19 Pandemic Recession-two major disruptions to the economy that occurred just one decade apart-unequivocally confirm the importance of the economy and economic environments for understanding families' financial stress and well-being. However, recent published literature places too little emphasis on the economy and economic environments and instead focuses on explanations rooted within individuals and families. In this article, we review research on families' financial stress and well-being published in JFEI between 2010 and 2019, which analyzed data collected during the Great Recession and were subsequently published in the shadow of the economic downturn. We discuss the economy and economic environments as gaps in the literature and encourage future research to focus on these explanations of stress and well-being, especially in response to the pandemic recession.

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The summer of 2020 was marked by an increase in protests on behalf of the Black Lives Matter movement and other organizations and individuals opposing the ongoing state-sanctioned violence experienced by Black people in the United States and across the world. Amid this, national and global denouncement of racism was a widespread corporate trend to publicly apologize for racist atrocities. Companies included Quaker Oats apologizing for its use of Aunt Jemima. In June 2020-initially influenced by a viral TikTok video-Quaker Oats released an announcement stating that they would discontinue the name and image of the 130-year-old brand. The racist trope of the "mammy," cultural icon of (white) domesticity, and successful consumer brand, Aunt Jemima has literally and figuratively been reproduced several times over. Aunt Jemima, Sara Clarke Kaplan argues, is part of the Black reproductive.In The Black Reproductive: Unfree Labor and Insurgent Motherhood, Sara Clarke Kaplan encourages readers to use an alternative lens-a Black reproductive lens-when reading the story of Aunt Jemima. Kaplan constructs the genealogy of the Black reproductive using a wide array of sources, defining it as "the constellation of national discourses, state policies, and individual practices through which Black reproductive acts, capacities, and labor have been imagined and administered in the United States for some 350 years" (p. 3). Read through this framework, Aunt Jemima, then, and other stories of Black women-particularly of Black women who eschew seemingly stable and dichotomous categories-the "enslaved concubine," the "enslaved infanticidal mother," and the "welfare queen" show that the Black reproductive body has been crucial to the construction and maintenance of the modern and postmodern white patriarchal racist capitalist state that is the United States.Kaplan's primary claim in The Black Reproductive is that "attending to how the surveillance, exploitation, and criminalization of Black procreation, reproductive labor, and sexuality have been necessary to maintaining Black unfreedom offers crucial insight into the nature and practice of Black freedom" (pp. 23-24). It is important to note that Kaplan does not locate freedom in legalized emancipation, equal rights, or eternal liberation, but in the "fleeting moments of expression . . . engendered in

In July 2020, rapper Megan Thee Stallion was shot by her then boyfriend Tory Lanez, a fellow rapper. The incident brought to the surface (again) a long, ongoing conversation about the experiences of Black women survivors of intimate partner violence, much like other high-profile cases (e.g., Tina Turner) have done before. Specifically, these cases show how Black men particularly can uphold patriarchal violence in intimate or romantic contexts. Moreover, these cases show the tensions that can arise when survivors seek help from law enforcement. For example, the idea of racial loyalty and not calling the police on a Black man and how this affects the options available to Black women. In other words, Black women often have nowhere to turn for help when they experience violence. In this article, I employ Black Feminist Autoethnography as a methodological framework to analyze a personal instance of road rage where I was attacked, to explore how Black women survivors make meaning of their experiences, the thought process behind their decision to involve the police, how Black men uphold patriarchal violence in non-intimate contexts, and how Black women resist or refuse to accept the violence. This analysis reveals the raced and gendered components underlying the private/public nature of interpersonal violence experienced by Black women and the relationship between intimate and non-intimate interpersonal violence. Implications for qualitative social work research and practice include the use of Black Feminist Autoethnography as a methodological framework to identify areas of empowerment, strength, and support for survivors of violence.

Children's Savings Accounts (CSAs) are interventions designed to build educational assets for school-age children. The positive effects of having a CSA has been established for mental health and developmental outcomes, yet no studies to date have examined how CSAs affect children's physical health. This study uses data from Harold Alfond College Challenge, the oldest and one of the most well-known CSA programs in the United States, to evaluate the association between a CSA and children's physical health status measured by parent-rated children's health. Results indicate CSA ownership is associated with a greater chance of reporting excellent or very good health than those families who did not receive a CSA. Implications on research and CSA programs are discussed.