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In Saidya Hartman's \"Venus in Two Acts,\" she returns to the deaths of two young African girls who were both violently and brutally killed on the middle passage. Raped, strung up, whipped to death, dying alone This is the information Hartman pieces together from the ship's ledger and financial accounts, the captain's log book, and the court case that dismissed the charges of murder against Captain John Timber, the man who caused the deaths of the girls. The archive of black diaspora is, as Hartman rightly suggests, \"a death sentence, a tomb, a display of a violated body, an inventory of property, a medical treatise, an asterisk in the grand narrative of history.\" Here, McKittrick discusses the archives of black slavery

From without the World as all know it, where the category of blackness exists in/as thought--always already a referent of commodity, an object, and the other; as fact beyond evidence--a poethics of blackness would announce a whole range of possibilities for owing, doing, and existing. For releasing Blackness from the registers of the object, the commodity, or the other would halt the trial of Trayvon Martin's killer before it is added to the already huge library of racial facts and precedents that authorize racial violence. For the acquittal of George Zimmerman must force them into radicalizing the task and target the very mode of representation, and its philosophical assumptions, that provides those meanings to Blackness which justify Martin's killing and of so many other black persons, before and after. Here, da Silva discusses black feminist poethics.

In this article, Blackness is examined in relation to the conception of the subject. From this perspective, Frantz Fanon's subjectivity is a rallying point of critique to account for the ways in which such a subject is positioned in the existential realm of anti-Blackness. This calls for the ways in which the Black subject should be understood from its existential reality of subjection. The demand of the Black subject to be free from subjection essentially means that Blackness should tenaciously militate for liberation. This is the existential necessity in that the Black subject will move from the existential condition of dehumanization and to what Fanon calls new humanism.

[...] the old view, in which the human being appears as the aim of production, regardless of his limited national, religious, political character, seems to be very lofty when contrasted to the modern world, where production appears as the aim of mankind and wealth as the aim of production. [...] when the limited bourgeois form is stripped away, what is wealth other than the universality of individual needs, capacities, pleasures, productive forces, etc., created through universal exchange?

This article draws on more than 15 years of research to analyze \"Black Mexicans,\" phenotypically \"Mexican-looking\" youth who identified as Black during adolescence, used this identity to become upwardly mobile, and then abandoned it in early adulthood. Black Mexicans are potentially iconic cases among emerging varieties of U. S. ethnic and racial life, given Mexicans' status as a key, usually negative, case in assimilation theory. Most such theory posits that assimilation into Black, inner-city culture leads to downward mobility. To explain how and why this did not happen for Black Mexicans, I propose a sensitizing framework using the concepts of conjunctural ethnicity, emphasizing analysis of racial and ethnic identity in local, historical, and life course contexts; and operating identity, which analyzes identities in interactions and can accommodate slippage in informants' understanding or use of ethnic and racial categories. Some Mexicans used a Black culture of mobility to become upwardly mobile in the late-1990s and early-2000s in New York, adopting a socially advantaged operating identity that helped them in ways they felt Mexicanness could not in that historical conjuncture, especially given intra-ethnic competition between teen migrants and second-generation youth. This article uses case-based ethnographic analysis and neteffects analysis to explain why and how Blackness aided upward mobility among Black and non-Black Mexicans, but was left behind in early adulthood.

This article reports the findings of an ethnographic study of Black identity and achievement in one predominantly White high school featuring a racially stratified academic hierarchy (RSAH). Foregrounding the experiences of three exceptionally achieving Black girls against those of other highachieving but less stellar students, the study demonstrates how an RSAH amplifies and animates Black students' constructions of Black identity to affect how Black youth strategize for academic excellence under secondgeneration segregation.

The Black subject in Lee Edelman's queer negativity is explored here as both absent from and productive of its most radical critiques of futurity. The essay attempts to read a different queer negativity within the tradition of Black feminist theorizing.

Freedom's Ring begins with the question of how the American ideal of freedom, which so effectively defends a conservative agenda today, from globally exploitative free trade to anti-French \"freedom fries\" during the War in Iraq, once bolstered the progressive causes of Freedom Summer, the Free Speech Movement, and more militant Black Power and Women's Liberation movements with equal efficacy. Focused as it is on the faring of freedom throughout the liberation era, this book also explores attempts made by rights movements to achieve the often competitive or cross-canceling American ideal of equality-economic, professional, and otherwise. Although many struggled and died for it in the civil rights era, freedoms such as the vote, integrated bus rides, and sex without consequences via the Pill, are ultimately free-costing officialdom little if anything to fully implement-while equality with respect to jobs, salaries, education, housing, and health care, will forever be the much more expensive nut to crack. Freedom's Ring regards the politics of freedom, and politics in general, as a low-cost substitute for and engrossing distraction from substantive economic problem-solving from the liberation era to the present day.

This article explores how race and color labels are used to describe people in an Afro-Peruvian community. This article is based on analyses of 88 interviews and 18 months of fieldwork in an African-descended community in Peru. The analyses of these data reveal that, if we consider race and color to be conceptually distinct, there is no \"mulatto escape hatch,\" no social or cultural whitening, and no continuum of racial categories in the black Peruvian community under study. This article considers the implications of drawing a conceptual distinction between race and color for research on racial classifications in Latin America.

The ideology of mestizaje (mixture) in Latin America has frequently been seen as involving a process of national homogenisation and of hiding a reality of racist exclusion behind a mask of inclusiveness. This view is challenged here through the argument that mestizaje inherently implies a permanent dimension of national differentiation and that, while exclusion undoubtedly exists in practice, inclusion is more than simply a mask. Case studies drawn from Colombian popular music, Venezuelan popular religion and Brazilian popular Christianity are used to illustrate these arguments, wherein inclusion is understood as a process linked to embodied identities and kinship relations. In a coda, approaches to hybridity that highlight its potential for destabilising essentialisms are analysed.