Megan Williams ASFS BIPOC研究员项目声明

IF 1.2 4区 社会学 Q3 SOCIOLOGY
M. Williams, Asfs Bipoc, Gloria Naylor’s, Linden Hills
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引用次数: 0

摘要

我的论文是一个黑人女权主义者讲述灵魂食物的历史,它考虑了黑人女性作家如何利用灵魂食物的意象来平等地主张她们角色的黑人性和后黑人艺术文本中的性代理。这些作品包括托尼·莫里森的《焦油娃娃》(1981)和《爵士》(1992),恩托扎克·尚格的《黄樟、柏树和靛蓝》(1982)和《从秋葵到绿》(1984),以及格洛丽亚·内勒的《林登山》(1985)和贝利的《咖啡》(1992)。这些小说家讲述了黑人女性与体面、创伤、色情和性代理斗争的复杂故事。在每一部小说中,这些黑人女性都有着对灵魂食物的共同依赖,而这一点在评论界的学术研究中往往没有得到充分的研究。我认为灵魂食物对黑人女性如何应对快乐和痛苦的二元性至关重要,它帮助她们在性别歧视及其伴随的情感和身体暴力中坚持解放的自我意识。我也将这种应对概念化为振动缓解。《饮食文化与社会》2022,第25卷,第2期。2,182 https://doi.org/10.1080/15528014.2022.2054214
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Megan Williams ASFS BIPOC Fellow Project Statement
My dissertation is a Black feminist telling of a soul food history that considers how Black women writers employ soul food imagery to equally assert their characters’ Blackness and sexual agency in post-Black Arts texts. These include Toni Morrison’s Tar Baby (1981) and Jazz (1992), Ntozake Shange’s Sassafrass, Cypress & Indigo (1982) and From Okra to Greens (1984), as well as Gloria Naylor’s Linden Hills (1985) and Bailey’s Café (1992). These novelists tell complex stories of Black women’s grappling with respectability, trauma, and erotic and sexual agency. In each novel, these Black women share a common reliance upon soul food that is often underexamined in critical scholarship. I argue that soul food is essential to how Black women cope with the duality of pleasure and pain by helping them assert liberated senses-of-self amidst sexism and its attendant emotional and physical violence. I also conceptualize this coping as a vibrational reprieve. FOOD, CULTURE & SOCIETY 2022, VOL. 25, NO. 2, 182 https://doi.org/10.1080/15528014.2022.2054214
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来源期刊
CiteScore
2.30
自引率
20.00%
发文量
71
期刊介绍: Food, Culture & Society is published on behalf of the Association for the Study of Food and Society (ASFS). Members receive the journal as part of their membership package. To join the Society or to renew your membership please select the Subscribe/Renew button.
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