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In Geologic Life, Kathryn Yusoff theorizes the processes by which race and racialization emerged geologically. Examining both the history of geology as a discipline and ongoing mineral and resource extraction, Yusoff locates forms of imperial geology embedded in Western and Enlightenment thought and highlights how it creates anti-Black, anti-Indigenous, and anti-Brown environmental and racial injustices. Throughout, she outlines how the disciplines of geology and geography—and their conventions: surveying, identifying, classifying, valuing, and extracting—established and perpetuated colonial practices that ordered the world and people along a racial axis. Examining the conceptualization of the inhuman as political, geophysical, and paleontological, Yusoff unearths an apartheid of materiality as distinct geospatial forms. This colonial practice of geology organized and underpinned racialized accounts of space and time in ways that materially made Anthropocene Earth. At the same time, Yusoff turns to Caribbean, Indigenous, and Black thought to chart a parallel geologic epistemology of the "earth-bound" that challenges what and who the humanities have chosen to overlook in its stories of the earth. By reconsidering the material epistemologies of the earth as an on-going geotrauma in colonial afterlives, Yusoff demonstrates that race is as much a geological formation as a biological one.

Philanthropy is commonly depicted as a universal practice and is either valued for supporting community transformation or critiqued for limiting social justice. However, dominant definitions and even popular connotations tend to privilege wealthy Western approaches. Using the Caribbean as a rich site of observance and concentrating on the island nation-state of The Bahamas, Get Involved! uncovers the hidden and under-documented activities of “philanthropy from below,” revealing a broader conception of philanthropy and civil society, especially within Black and other historically marginalized populations. Kim Williams-Pulfer draws on narrative analysis from enslavement to the current post-post-colonial moment, depicting the repertoires and practices of primarily Afro-Bahamians through the stories emerging from history (including the transnational observations of Zora Neale Hurston, social movements, and political and social institution building), the arts (from Junkanoo, literature, and visual practices), to the lived experiences of contemporary civil society leaders. Get Involved! shows the long history and continued significance of civil society and philanthropic engagement in The Bahamas, the circum-Caribbean, and the wider African Diaspora.

Junkanoo is the national cultural festival of The Bahamas.  It fosters a sense of community pride, identity, companionship, spirituality and unity. Watch a video about Junknoo:
https://www.youtube.com/watch?v=tnMpMesNb1Q&t=14s

Knowledge is more expansive than the boundaries of the Western university model and its claim to be the dominant—or only—rigorous house of knowledge. In the former colonies of Europe (e.g., South Africa, Brazil, and Oceania), the curriculum, statues, architectures, and other aspects of the university demonstrate the way in which it is a fixture in empire maintenance. The trajectory of global White supremacy is deeply historical and contemporary—it is a global, transnational, and imperial phenomenon. White supremacy is sustained through the construction of inferiority and anti-Blackness. The context, history, and perspective offered by Collins, Newman, and Jun should serve as an introduction to the disruption of the ways in which university and academic dispositions have and continue to serve as sites of colonial and White supremacist preservation—as well as sites of resistance. 
 

Capoeira began as a martial art developed by enslaved Afro-Brazilians. Today, the practice incorporates song, dance, acrobatics, and theatrical improvisation—and leads many participants into activism.

Lauren Miller Griffith’s extensive participant observation with multiple capoeira groups informs her ethnography of capoeiristas--both individuals and groups--in the United States. Griffith follows practitioners beyond their physical training into social justice activities that illuminate capoeira’s strong connection to resistance and subversion. As both individuals and communities of capoeiristas, participants march against racial discrimination, celebrate Martin Luther King Jr. Day and Juneteenth, organize professional clothing drives for job seekers, and pursue economic and environmental justice in their neighborhoods. For these people, capoeira becomes a type of serious leisure that contributes to personal growth, a sense of belonging, and an overall sense of self, while also imposing duties and obligations.

An innovative look at capoeira in America, Graceful Resistance reveals how the practicing of an art can catalyze action and transform communities.