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The Revelations of Asher

Toward Supreme Love in Self – (This Is an Endarkened, Feminist, New Literacies Event)

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Jeanine M. Staples

The Revelations of Asher: Toward Supreme Love in Self is an endarkened, feminist, new literacies event. It critically and creatively explores Black women’s terror in love. With poetry, prose, and analytic memos, Jeanine Staples shows how a group of Black women’s talk and writings about relationships revealed epistemological and ontological revelations, after 9/11. These revelations are presented in the context of a third wave new literacies framework. They are voiced and storied dynamically by the women’s seven fragmented selves. Through the selves, we learn the five ways the women lived as lovers: Main Chick, Side Chick, Bonnie, Bitch, and Victim. As an alternative-response to these identities in love, the author presents a new way. She introduces the Supreme Lover Identity and illuminates its integral connection to social and emotional justice for and through Black women’s wisdom.
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This book is different: An introduction (Jeanine speaks)

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This book is different: An introduction

In 2002, I approached a group of post-adolescent4 /young adult college-educated Black women in hopes of soliciting from them responses to depictions of women of color in post-9/11 popular culture narratives (PCNs). I saw a heightening of stories told by and about women of color during that time. I felt curious about how such stories were being featured and what Black women in America might notice about the stories of Black and Brown women in other parts of the world. To that end, I collected Black American women’s talk and writing in relation to depictions of women of color in Middle Eastern and northern/western/ sub-Saharan African, fundamentalist Muslim nations and geopolitical regions.5 I hoped this access might help us to ← 9 | 10 → develop nuanced global perspectives about lived experiences of some women of color and clarify how we, as arguably more economically and politically “privileged” women of color, might somehow serve our Black and Brown sisters in solidarity.

I chose to consider Black women’s literate lives because I believe reading, writing, speaking, and listening are transformative practices. I also believe that explorations of literate lives can illuminate complex levels of epistemological and ontological understandings. This awareness can, in turn, foster methods for explorations, expressions, relations, demonstrations and resistances in and through lived experiences. Finally, I believe Black women’s literate lives are exceptionally interesting because ours are intersectionally6 dynamic and particular. They are simultaneously rife with power and underexplored. To be...

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