A Black Counterpublic?: Economic Earthquakes, Racial Agenda(s), and Black Politics

Dawson, Michael C.

doi:10.1215/08992363-7-1-195

Cited by 332 publications

(61 citation statements)

References 8 publications

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“…Subaltern counterpublics are comprised of groups excluded from the mainstream public sphere that create alternative spaces to discuss matters of concern to them (Dawson, 1994a(Dawson, , 1994b(Dawson, , 2001Fraser, 1992;Harris-Lacewell, 2004). These subaltern spaces include the black counterpublic, where discourse centers on redefining black identity, a collective process that includes shared racial goals and individual differences (Brown & Shaw, 2002;Dawson, 1994aDawson, , 1994bDawson, , 2001Harris-Lacewell, 2004).…”

Section: Wheat Street Baptist Churchmentioning

confidence: 99%

Food, faith, and the everyday struggle for black urban community

McCutcheon

2014

Social & Cultural Geography

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Black churches have received little attention in geographic scholarship. This article employs archival and textual research, extensive participant observation, and semistructured open-ended interviews with volunteers to examine the day-to-day actions and overall goals of a historically prominent black Protestant church in Atlanta, GA, USA. Specifically, the volunteer-run emergency food program is understood as a black geography riddled with contradictions that reveal the complexity of black people more broadly. 'Emergency soul food' is an imperfect yet complicated short-term solution for those coming in to be served. Outside of the food program, volunteers' hopes and dreams for Auburn Avenue are based on a romantic remembrance of the neighborhood. Ultimately, their prescriptions for the future are a mixture of black socially conservative values and visions to create an alternative black geography with affordable housing for all. Alimentation, foi et lutte quotidienne pour une communauté urbaine noireLes églises noires ont rec u très peu d'attention dans la recherche géographique. Cet article utilise la recherche d'archives et de documents, l'observation considérable des participants et des entretiens en format ouvert et semi-structuré avec des volontaires pour examiner les actions quotidiennes et les objectifs dans leur ensemble d'une église protestante noire historiquement prépondérante à Atlanta, dans l'état de Géorgie aux Etats-Unis. En particulier, le programme alimentaire d'urgence organisé par des volontaires est considéré comme une géographie noire pleine de contradictions qui révèle les contradictions des Noirs plus généralement. « Emergency soul food » est une solution imparfaite et pourtant compliquée à court-terme pour ceux qui viennent s'y servir. En dehors du programme d'alimentation, les espoirs et les rêves des volontaires pour Auburn Avenue reposent sur un souvenir romantique du voisinage. En fin de compte, leurs recommandations pour l'avenir sont un mélange de valeurs et de visions des Noirs socialement conservatrices afin de créer une géographie noire alternative avec un logement abordable pour tous.Mots-clés: geografías afroamericanas; iglesia afroamericana; alimentos de emergencia; comida para el alma; identidad racial La comida, la fe y la lucha diaria para la comunidad afroamericana urbana las iglesias dentro de la comunidad afroamericana han recibido poca atención en los estudios geográficos. A través de una investigación archivística y textual, de una extensa observación a participantes y de entrevistas abiertas y semi-estructuradas con voluntarios, este trabajo examina las acciones cotidianas y los objetivos generales de una prominente iglesia protestante afroamericana en Atlanta, Georgia, EE.UU. En concreto, el programa de alimentación de emergencia voluntario se entiende como una geografía afroamericana plagada de contradicciones que revela las contradicciones de la gente afroamericana más ampliamente. "La comida de emergencia para el alma" es una solución imperfecta y complicada a cort...

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Section: Wheat Street Baptist Churchmentioning

confidence: 99%

Food, faith, and the everyday struggle for black urban community

McCutcheon

2014

Social & Cultural Geography

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“…With regard to black radio, Dawson (1995) has explored the rise of black counterpublics in the United States, while Squires (2002) explores the notion of a singular African American public sphere and argues that the black public sphere is comprised of various fragmented groups who engage in common discourses about what it means to be black. Dahlgren (1995) has defined the public sphere as the ''realm of social life where the exchange of information and views on questions of public opinion can be formed'' (p. 7); and so we see the potential for commercial music radio to move towards the creation of a mediated public sphere; while taking into account the notion that there may not be a single black public sphere, but rather a series of multiple black publics, though the Metro FM audience represents an emergent collective of people negotiating a uniquely South African black identity.…”

Section: Brief Review Of Previous Research and Conceptual Frameworkmentioning

confidence: 99%

Radio, Race and Identity in South Africa: The Case of Metro FM

Bosch

Mullins

2012

Journal of Radio & Audio Media

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This article presents a qualitative content analysis of Metro FM, a commercial music station owned by the South African Broadcasting Corporation (SABC). Metro FM has the second largest audience in the country and was the first SABC station to intentionally target a black audience. While fostering black pride, the station attempts to create a narrative of responsibility while simultaneously negotiating the cultural imperative to interpellate listeners as consumers. The narrative of black identity assumes a homogenous black audience located in urban areas, and while broadcasts are in English, a great degree of codeswitching allows for in-group identification.

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“…Because women constitute both the speakers and the audience in this arena, stories and issues tend to be discussed with reference to the conditions and circumstances that divide and unite women. Thus, feminist civil society is a sort of women's public sphere, where women self-organize to work to undermine those social practices and norms that devalue women and the feminine, and keep women subordinate (for comparable arguments with regard to African American public spheres see Dawson 1994;Squires 2000).…”

Section: The Concept Of Feminist Civil Societymentioning

confidence: 99%

“…Women do have discussions among themselves in a sort of women's public, and women's movements sometimes influence public discussions in influential ways (Weldon 2002a). Rather than positing a single public discussion to which all have access, we should understand civil society as more like a set of public spheres, including a dominant public sphere, in which marginalized groups are silenced and excluded, and subaltern public spheres or counter-publics where marginalized groups are better able to organize and express themselves more freely (Fraser 1992; see also Dawson 1994;Young, 2000).…”

Section: The Concept Of Feminist Civil Societymentioning

confidence: 99%

The Dimensions and Policy Impact of Feminist Civil Society Democratic Policymaking on Violence against Women in the Fifty US States

Weldon

2004

International Feminist Journal of Politics

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A Black Counterpublic?: Economic Earthquakes, Racial Agenda(s), and Black Politics

Cited by 332 publications

References 8 publications

Food, faith, and the everyday struggle for black urban community

Food, faith, and the everyday struggle for black urban community

Radio, Race and Identity in South Africa: The Case of Metro FM

The Dimensions and Policy Impact of Feminist Civil Society Democratic Policymaking on Violence against Women in the Fifty US States

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