This article argues that Black cultural studies must be understood as an intersectional intervention of praxis. Grounding our field in the past, speaking from the present, and projecting to the future, we examine the transformational influence that Black feminist theory has had on cultural studies, from Kimberlé Williams Crenshaw’s defense of 2 Live Crew, to the #SayHerName and Protect Black Women rally and marches.
BakerHAJrBestSLindebergRH (1996) Introduction: Representing Blackness/representing Britain: Cultural studies and the politics of knowledge. In: BakerHAJrBestSLindebergRH (eds) Black British Cultural Studies: A Reader. Chicago: University of Chicago Press, pp. 1–15.
2.
CollinsPH (1990) Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. New York: Routledge.
3.
Combahee River Collective (1986) The Combahee River Collective Statement (1977). Albany: Women of Color Press.
4.
CrenshawKW (1988) Race, reform, and retrenchment: Transformation. Harvard Law Review101(7): 1331–1387.
5.
CrenshawKW (1991) Mapping the margins: Intersectionality, identity politics, and violence against women of color. Stanford Law Review43(6): 1241–1299.
6.
CrenshawKW (1997) Beyond racism and misogyny: Black feminism and 2 Live Crew. In: MeyersDT (ed.) Feminist Social Thought: A Reader. New York: Routledge, pp. 246–263.
7.
DrakeSCHendersonDK (2020) Introduction. In: DrakeSCHendersonDK (eds) Are You Entertained? Black Popular Culture in the Twenty-first Century. Durham, NC: Duke University Press, pp. 1–27.
8.
HallS (1993) What is this “Black” in Black popular culture?Social Justice20(1/2): 104–114.
9.
HamerFL (1964) Testimony before the Credentials Committee, Democratic National Convention. (C. Committee, Interviewer), 22August.
10.
hooksb (1994) Outlaw Culture: Resisting Representation. New York: Routledge.
