‘Without community, there is no liberation’: on #BlackGirlMagic and the rise of Black woman-centred collectives in South Africa

Mahali, A.

doi:10.1080/10130950.2017.1351093

Cited by 10 publications

(4 citation statements)

References 8 publications

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“…We find that Black girls interpret this media message of #BGM in accordance with the intended purpose (Wilson, 2016). Similar to research with adult Black women (Halliday & Brown, 2018; Whitney, 2018), we find that #BGM is primarily a message of positive affirmation (81% of the responses) for Black girls as well as a recognition of societal oppression , the need for collectiveness , and the opportunity to be seen/heard in a society that deems them invisible and silent (Mahali, 2017). There was both a shared narrative of positive affirmation, positioning #BGM as a positive counternarrative, and notable diversity in the depth with which girls interpreted the message.…”

Section: Discussionsupporting

confidence: 78%

“…Given its intent, #BGM can be conceptualized as an intersectional ERS message-specifically a cultural pride message that counters negative stereotypes about Black femaleness. Mahali (2017) further asserts that #BGM is for Black women and girls, akin to an affinity space that is not for the white gaze but for building community among Black women. Whitney (2018) found that using #BGM as an approach helped Black girls in middle school learn about experiences of Black womanhood, giving space to tell their own stories of inclusion, exclusion, and recognition.…”

Section: #Blackgirlmagicmentioning

confidence: 99%

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#BlackGirlMagic: Using multiple data sources to learn about Black adolescent girls’ identities, intersectionality, and media socialization

Rogers

Butler‐Barnes

Sahaguian³

et al. 2021

Journal of Social Issues

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Section: Discussionsupporting

confidence: 78%

Section: #Blackgirlmagicmentioning

confidence: 99%

#BlackGirlMagic: Using multiple data sources to learn about Black adolescent girls’ identities, intersectionality, and media socialization

Rogers

Butler‐Barnes

Sahaguian³

et al. 2021

Journal of Social Issues

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show abstract

“…For others, engaging in resistance efforts created opportunities for healing and the formation of supportive relationships that had invaluable benefits for individual and collective wellness. For example, Mahali (2017) discusses the impact of critical awareness and community organizing on the collective identity formation of Black women in South Africa and their observations that such formation has a profound positive impact on both self-determination and pride among the women engaged in resistance. Consistent with this prior literature then, the relationship between resistance, psychological health, and well-being deserves specific attention and examination with Black women in the U.S. As demonstrated through this review, the individual and collective benefits of Black women's resistance are likely to be evidenced.…”

Section: Discussionmentioning

confidence: 99%

“We Were Loving Warriors!”: A Content Analysis of Black Women’s Resistance Within Psychological Science

Shodiya-Zeumault

Aiello

Hinger

et al. 2022

Psychology of Women Quarterly

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Though findings are mixed, collective action engagement has been shown to be positively associated with greater academic success, social support, political efficacy, and well-being with racially marginalized individuals. Despite these findings, however, investigations of collective action engagement with Black American adult women within psychological science are scarce. Consistent with Black feminist thought, the construct of resistance may provide a necessary expansion to include all the ways that Black women actively work to transform their communities toward justice, beyond collective action. To ascertain the breadth and scope of psychological research related to Black women’s resistance (i.e., collective action engagement) to interpersonal discrimination and structural oppression, in this systematic review and content analysis we sought to identify participants’ and scholars’ definitions of resistance, as well as thematic dimensions and specific strategies of resistance. Additionally, we sought to determine the outcomes of resistance that have been assessed and the degree to which psychological health and well-being have been examined as an outcome of resistance within the literature. Findings from the analysis suggest the need for future examinations of the specific influence of Black American women’s collective action engagement and resistance to oppression on their well-being. Additionally, the findings of this review may have important implications for Black women’s well-being and as such, we discuss resistance work as a therapeutic intervention that can be encouraged by therapists, healers, community leaders, and educators.

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“…In Paris, the phrase was invoked in connection to the development of the controversial NYANSAPO Black Feminist festival organized by the Mwasi Collective in 2017 and is currently used to organize events sponsored by the Collective. 8 In South Africa, the phrase has been correlated with the rise of woman-centered collectives (Mahali 2017). As a woman in a BuzzFeed video on the hashtag claims, "The first time I heard #BlackGirlMagic it made me feel tied to all the brown girls around the world" (BuzzFeedVideo 2017).…”

mentioning

confidence: 99%

#BlackGirlMagic as Resistant Imaginary

Mason

2021

Hypatia

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This article concerns itself with the ways that Black women have taken up #BlackGirlMagic as a critical reimagining of their subject positionalities as Black women. I argue that #BlackGirlMagic is a resistant imaginary that has significantly altered the contemporary western social imaginary and suggest that the intersectional ambiguity that Black women animate builds community among Black women toward collective liberation. Bringing together Kimberlé Crenshaw's concept of intersectionality, Simone de Beauvoir's concept of ambiguity, and María Lugones's concept of oppressed←→resisting subjects, I argue that #BlackGirlMagic's so-called “magic” is both produced by and produces what José Medina has termed a guerrilla epistemology. In outlining the contours of this epistemology, I demonstrate how #BlackGirlMagic resists through the transmission of knowledge, the creation of a critical genealogy, its visionary orientation, and the development of an insurrectionary counterdiscourse. To illustrate, I briefly discuss how #BlackGirlMagic provides white women with an opportunity for a beneficial form of epistemic friction. In the end, I suggest that #BlackGirlMagic's ability to unite Black women transnationally bodes well for its continued effects on the western social imaginary.

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‘Without community, there is no liberation’: on #BlackGirlMagic and the rise of Black woman-centred collectives in South Africa

Cited by 10 publications

References 8 publications

#BlackGirlMagic: Using multiple data sources to learn about Black adolescent girls’ identities, intersectionality, and media socialization

#BlackGirlMagic: Using multiple data sources to learn about Black adolescent girls’ identities, intersectionality, and media socialization

“We Were Loving Warriors!”: A Content Analysis of Black Women’s Resistance Within Psychological Science

#BlackGirlMagic as Resistant Imaginary

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