Blackpentecostal Breath

Moving materialities: Oceanic epistemologies and embodied knowledge production in Pentecostal women's health mentorship in Samoa

“…When Katerina and Salote talked to the women at Grace Church about knowing through eating words and feeling food, they provided pragmatic mentorship on how to feel, and to know, the subtle differences between health, well‐being, and wealth (Pérez, 2016). Their work linking knowledge and embodied transformation “exceeds normative theological and philosophical configurations” (Crawley, 2016, 28), meaning their articulations of food and words are certainly grounded in Samoan ideas about land and exchange as well as prosperity theologies, but these articulations are also a lived critique of the limited ways that weight, consumption, and health are tightly bound in the prevention discourses that permeate everyday life.…”

Muppets take Windows 95: The queer failure of Muppets Inside: CD‐ROM

“…From the communal rebuilding of a computerized datapaths and software programs, to the reinvention of what a television show could look like during a global health crisis, to the rallying of a community of creatives after the sudden passing of their leader and friend, the Muppets always find a way to come together for the sake of each other. This commitment to what we owe one another acts as a countermeasure to the brutality of social norms and sincerely asks us to imagine “otherwise possibilities” (Crawley 2017, 6). At Jim Henson's memorial, musician and Muppet Show guest star Harry Belafonte offered that, because of how the Muppets treat each other and imagine the world around them, they teach us “love in a loveless place,” offering hope amid despair (The Jim Henson Collection 2015).…”

Climate Apartheid, Race, and the Future of Solidarity: Three Frameworks of Response (Anthropocene, Mestizaje, Cimarronaje)

“…Black fugitive thought, first, takes the survival strategies of fugitives as serious political practices, worth analyzing as a way to rethink and retheorize traditional concepts of ethical thought like agency, freedom, or justice; second, it highlights the continuities between slavery and postemancipation societies which, as I have argued above, are vital to understanding the moral challenges of the climate crisis in less superficial ways; third, Black fugitive thought is concerned with creating autonomous, sometimes clandestine spaces for political agency, often coupled with rejection of inclusion strategies into racial states; this is crucial to reflect upon, especially in the context of critiques of how mestizaje has functioned as a “myth of inclusion” throughout the Americas; and fourth, black fugitive thought embraces the intellectual orientations arising from fugitivity, which tend to emphasize imagining alternative futures, what Ashon Crawley calls “otherwise possibilities,” ways of being and knowing beyond what seems realistic. Instead, fugitive thinkers reimagine the real itself in order to survive and flourish (Hooker 2017, 34–39; Crawley 2017, 2).…”