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In 2019, Tommy J. Curry became the editor for the book series ''Black Male Studies: A Series Exploring the Paradoxes of Racially Subjugated Males'' at the [[Temple University Press]].<ref name="Lemon Project II">{{cite web |title=12th Annual Lemon Project Spring Symposium Keynote with Dr. Tommy Curry |url=https://events.wm.edu/event/view/lemonproject/128477 |publisher=College of William and Mary |date=2022}}</ref> The book series was grounded in the post-[[intersectional theory|intersectional]] paradigms of [[global South]] masculinities and [[social dominance theory]], sought to address the existing shortcomings in [[masculinity studies]] publications, and aspired toward the development of [[empirically]] established theorization in Black male studies.<ref name="50th Anniversary News">{{cite web |title=50th Anniversary News: Temple University Press (1969-2019) |url=https://tupress.temple.edu/uploads/brochures/TUP50thNewsletter_spreads_sm.pdf |publisher=Temple University Press |pages=3, 11 |date=2020}}</ref><ref name="Black Male Studies">{{cite web |title=Black Male Studies: A Series Exploring the Paradoxes of Racially Subjugated Males |url=https://dailynous.com/wp-content/uploads/2018/07/black-male-studies-series-flyer-2018.pdf |publisher=Temple University Press |date=July 2018}}</ref><ref name="Black Male Studies II">{{cite web |title=Black Male Studies |url=https://tupress.temple.edu/series/S-199 |publisher=Temple University Press |date=2017}}</ref>
In 2019, Tommy J. Curry became the editor for the book series ''Black Male Studies: A Series Exploring the Paradoxes of Racially Subjugated Males'' at the [[Temple University Press]].<ref name="Lemon Project II">{{cite web |title=12th Annual Lemon Project Spring Symposium Keynote with Dr. Tommy Curry |url=https://events.wm.edu/event/view/lemonproject/128477 |publisher=College of William and Mary |date=2022}}</ref> The book series was grounded in the post-[[intersectional theory|intersectional]] paradigms of [[global South]] masculinities and [[social dominance theory]], sought to address the existing shortcomings in [[masculinity studies]] publications, and aspired toward the development of [[empirically]] established theorization in Black male studies.<ref name="50th Anniversary News">{{cite web |title=50th Anniversary News: Temple University Press (1969-2019) |url=https://tupress.temple.edu/uploads/brochures/TUP50thNewsletter_spreads_sm.pdf |publisher=Temple University Press |pages=3, 11 |date=2020}}</ref><ref name="Black Male Studies">{{cite web |title=Black Male Studies: A Series Exploring the Paradoxes of Racially Subjugated Males |url=https://dailynous.com/wp-content/uploads/2018/07/black-male-studies-series-flyer-2018.pdf |publisher=Temple University Press |date=July 2018}}</ref><ref name="Black Male Studies II">{{cite web |title=Black Male Studies |url=https://tupress.temple.edu/series/S-199 |publisher=Temple University Press |date=2017}}</ref>


==Examination of the Western world==
== Examination of the United States ==


The United States has been a primary focus of inquiry of Black male studies. BMS scholars claim that in the United States, Black males are excluded, [[Other (philosophy)#Racism|otherized]], ostracized, and discriminated against on the basis of race and sex. BMS scholars ground this treatment in a history of pathologized, [[prejudiced]] caricatures of Black people, and in particular, caricatures and views of Black males as being threats to the political and socioeconomic dominance and power of White males.<ref name="Ogungbure II" />
===United States===


The system within the United States, which excludes, [[Other (philosophy)#Racism|otherizes]], ostracizes, and [[discriminates]] against Black males on the basis of race and sex, is grounded in a history of pathologized, [[prejudiced]] caricatures of Black people, and in particular, caricatures and views of Black males as being threats to the political and socioeconomic dominance and power of white males.<ref name="Ogungbure II" /> During the 19th century, the heteropatriarchal norms of family structure and society limited political and socioeconomic dominance and power to the realms of white manhood; the caricature of Black males as maliciously violent, animalistic brutes derives from this 19th century environment.<ref name="Ogungbure II" /> Through Black male studies, white women [[suffragists]] have been shown to be influential in the expansion of the power of white patriarchy through their advocating for the [[Lynching in the United States|mass lynching]] of Black males<ref name="Curry VII">{{cite book |last1=Curry |first1=Tommy J. |title=African American Studies |date=2021 |publisher=Edinburgh University Press |isbn=9781474487757 |page=209 |chapter-url=https://www.degruyter.com/document/doi/10.1515/9781474487757-018/html |chapter=He Wasn’t Man Enough: Black Male Studies and the Ethnological Targeting of Black Men in Nineteenth-Century Suffragist Thought |doi=10.1515/9781474487757-018 |jstor=10.3366/j.ctv1hm8hkb |s2cid=246563409}}</ref> and through the demonization of Black males so as to affect their [[Black suffrage in the United States|right to vote]].<ref name="Curry VII" /><ref name="Davidson">{{cite book |last1=Davidson |first1=Jeanette R. |title=African American Studies |date=2021 |publisher=Edinburgh University Press |isbn=9781474487764 |page=9 |chapter-url=https://edinburghuniversitypress.com/pub/media/resources/9781474487757_African_American_Studies_-_Introduction.pdf |chapter=Introduction |doi=10.1515/9781474487757 |s2cid=246524230}}</ref> [[Susan B. Anthony]] and [[Elizabeth Cady Stanton]] are examples of white [[suffragettes]] who sought to advance the patriarchy of white men.<ref name="Curry IX">{{cite journal |last1=Curry |first1=Tommy J |title=II—Must There Be an Empirical Basis for the Theorization of Racialized Subjects in Race-Gender Theory? |journal=Proceedings of the Aristotelian Society |date=April 2021 |volume=121 |issue=1 |pages=21–44 |doi=10.1093/arisoc/aoaa021 |url=https://academic.oup.com/aristotelian/article/121/1/21/6268964 |s2cid=235570075|doi-access=free }}</ref> In addition to promoting racial unity among whites during the mid-19th century, white women sought, through various means (e.g., establishing [[Ku Klux Klan]] branches, joining [[citizens councils]], public campaigns), to reinforce the system of [[Racial segregation in the United States|segregation]] and [[Disfranchisement after the Reconstruction era|disenfranchise]] Black men amid the first half of the 20th century.<ref name="Curry IX" /> Through the political and scholarly efforts of [[white feminists]] amid the 1970s, impoverished Black men were portrayed as violent, crime-prone, rapists that required imprisonment to defend the social order and Black militancy was portrayed as a danger to the womanhood of white women.<ref name="Curry IX" /> In spite of this documented history between Black males and white women, and criticism of the [[ahistorical|ahistoric]] image of white women having occurred since the 1960s, the image of white women has remained one of being "[[Modern liberalism in the United States|politically liberal]], [[Progressivism in the United States#In the 21st century|socially progressive]], and peaceful."<ref name="Curry IX" />
During the 19th century, the heteropatriarchal norms of family structure and society limited political and socioeconomic dominance and power to the realms of white manhood; the caricature of Black males as maliciously violent and animalistic stems from this 19th century environment.<ref name="Ogungbure II" /> Curry argues that White [[Suffragette|suffragettes]], such as [[Susan B. Anthony]] and [[Elizabeth Cady Stanton]], were influential in the expansion of the power of White supremacy through their advocating for the [[Lynching in the United States|mass lynching]] of Black males<ref name="Curry VII">{{cite book |last1=Curry |first1=Tommy J. |title=African American Studies |date=2021 |publisher=Edinburgh University Press |isbn=9781474487757 |page=209 |chapter-url=https://www.degruyter.com/document/doi/10.1515/9781474487757-018/html |chapter=He Wasn’t Man Enough: Black Male Studies and the Ethnological Targeting of Black Men in Nineteenth-Century Suffragist Thought |doi=10.1515/9781474487757-018 |jstor=10.3366/j.ctv1hm8hkb |s2cid=246563409}}</ref> and through the demonization of Black males so as to affect their [[Black suffrage in the United States|right to vote]].<ref name="Curry VII" /><ref name="Davidson">{{cite book |last1=Davidson |first1=Jeanette R. |title=African American Studies |date=2021 |publisher=Edinburgh University Press |isbn=9781474487764 |page=9 |chapter-url=https://edinburghuniversitypress.com/pub/media/resources/9781474487757_African_American_Studies_-_Introduction.pdf |chapter=Introduction |doi=10.1515/9781474487757 |s2cid=246524230}}</ref> In addition to promoting racial unity among Whites during the mid-19th century, Curry argues that White women sought to reinforce the system of [[Racial segregation in the United States|segregation]] and [[Disfranchisement after the Reconstruction era|disenfranchise]] Black men amid the first half of the 20th century.<ref name="Curry IX">{{cite journal |last1=Curry |first1=Tommy J |date=April 2021 |title=II—Must There Be an Empirical Basis for the Theorization of Racialized Subjects in Race-Gender Theory? |url=https://academic.oup.com/aristotelian/article/121/1/21/6268964 |journal=Proceedings of the Aristotelian Society |volume=121 |issue=1 |pages=21–44 |doi=10.1093/arisoc/aoaa021 |s2cid=235570075 |doi-access=free}}</ref> This was established through various means, such as establishing [[Ku Klux Klan]] branches, joining [[citizens councils]], and leading public campaigns. Through the political and scholarly efforts of [[White feminism|White feminists]] amid the 1970s, Black militancy was portrayed as a danger to the womanhood of White women.<ref name="Curry IX" /> In spite of this documented history between Black males and White women, and criticism of the image of White women having occurred since the 1960s, Curry claims that the image of White women has remained one of being "[[Modern liberalism in the United States|politically liberal]], [[Progressivism in the United States#In the 21st century|socially progressive]], and peaceful."<ref name="Curry IX" />


Within the [[patriarchal]] social order and racial caste system of the southern United States, the severity of punishment for violations of this social order was greater for Black males than Black females.<ref name="Ogungbure II" /> Amid slavery and Jim Crow segregation, Black males of all ages were enslaved, lynched, and raped by white men and white women.<ref name="Curry IX" /> [[Jim Crow laws]], [[Racial segregation in the United States|segregation]], and economic policies of the [[capitalist]] system were used to oppress and discriminate against Black males as well as deny Black males means of and opportunities for self-actualization of their manhood; in addition to being due to sexualized racism, this was also due to anti-Black misandry, which is defined as “an exaggerated pathological aversion toward Black boys and men, created and strengthened in societal, structural, and institutional ideologies.”<ref name="Ogungbure II" />
BMS scholars examine disparities between punishments for violations of the patriarchal social order and racial caste system of the [[southern United States]], claiming that the severity of these punishments were greater for Black males than Black females.<ref name="Ogungbure II" /> Amid [[Slavery in the United States|slavery]] and [[Jim Crow laws|Jim Crow segregation]], Black males of all ages were enslaved, lynched, and raped by White men and women.<ref name="Curry IX" /> [[Jim Crow laws]], [[Racial segregation in the United States|segregation]], and economic policies of the [[capitalist]] system are studied in how they oppressed and discriminated against Black males as well as deny Black males means of and opportunities for [[self-actualization]] of their manhood. BMS scholars also attribute this to anti-Black misandry.<ref name="Ogungbure II" />


Through the lens of [[social dominance theory]], Black males are understood to be out-group males who are subordinated by and through the hegemonic system of in-group white males; this dynamic is particularly exacerbated as it relates to material resources and symbolic group boundaries.<ref name="Ogungbure II" /> The constructed narrative around out-group Black males increasingly shifts toward one of Black males being sexual threats to the endogamous outcomes of [[white people]] as economic abundance increases.<ref name="Ogungbure II" />
Through the lens of [[social dominance theory]], Black males are understood to be [[In-group and out-group|out-group]] males who are subordinated by and through the hegemonic system of in-group White males; this dynamic is particularly exacerbated as it relates to material resources and symbolic group boundaries.<ref name="Ogungbure II" /> The constructed narrative around out-group Black males increasingly shifts toward one of Black males being sexual threats to the [[Endogamy|endogamous]] outcomes of [[White people]] as economic abundance increases.<ref name="Ogungbure II" />


==Relationship with feminism and intersectionality==
==Relationship with feminism and intersectionality==
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In the 1960s<ref name="Curry VI" /> and 1970s,<ref name="Curry VI" /><ref name="Curry">{{cite book |last1=Curry |first1=Tommy J. |title=Critical Psychology Praxis: Psychosocial Non-Alignment to Modernity/Coloniality |date=2021 |publisher=Routledge |isbn=9781003119678 |pages=148–151 |chapter-url=https://philpapers.org/archive/CURDTI.pdf |chapter=Decolonizing The Intersection: Black Male Studies as a Critique of Intersectionality’s Indebtedness to Subculture of Violence Theory |doi=10.4324/9781003119678-11 |s2cid=234091480}}</ref> [[white feminists]] and racist specialists in [[criminology]] developed gender theories that are grounded in racist constructions of Black manhood as imitations of white manhood; these theories continue to be used by intersectionality.<ref name="Curry" /> Despite decades of use, evidence has not been produced to support these theories, which, thereby, shows the theories as being mainly grounded in [[ideology]] and ideological assumptions.<ref name="Curry" /> In particular, the theories are grounded in ideological assumptions, such as Black males having incomplete identities, who then have ideological narratives that create caricatures of Black males from these assumed incomplete identities.<ref name="Curry" />
In the 1960s<ref name="Curry VI" /> and 1970s,<ref name="Curry VI" /><ref name="Curry">{{cite book |last1=Curry |first1=Tommy J. |title=Critical Psychology Praxis: Psychosocial Non-Alignment to Modernity/Coloniality |date=2021 |publisher=Routledge |isbn=9781003119678 |pages=148–151 |chapter-url=https://philpapers.org/archive/CURDTI.pdf |chapter=Decolonizing The Intersection: Black Male Studies as a Critique of Intersectionality’s Indebtedness to Subculture of Violence Theory |doi=10.4324/9781003119678-11 |s2cid=234091480}}</ref> [[white feminists]] and racist specialists in [[criminology]] developed gender theories that are grounded in racist constructions of Black manhood as imitations of white manhood; these theories continue to be used by intersectionality.<ref name="Curry" /> Despite decades of use, evidence has not been produced to support these theories, which, thereby, shows the theories as being mainly grounded in [[ideology]] and ideological assumptions.<ref name="Curry" /> In particular, the theories are grounded in ideological assumptions, such as Black males having incomplete identities, who then have ideological narratives that create caricatures of Black males from these assumed incomplete identities.<ref name="Curry" />


Through theory and framework development, as well as academic consensus, the anti-Black misandry reflected in broader society remains enshrined in academia.<ref name="Curry" /> Anti-Black misandry, such as “the cumulative assertions of Black male inferiority due to errant psychologies of lack, dispositions of deviance, or hyper-personality traits (e.g., hyper-sexuality, hyper-masculinity) which rationalize the criminalization, phobics, and sanctioning of Black male life”<ref name="Curry" /><ref name="Curry VIII">{{cite journal |last1=Curry |first1=Tommy J. |last2=Curry |first2=Gwenetta D. |title=Taking It To The People: Translating Empirical Findings About Black Men And Black Families Through A Black Public Philosophy |journal=Dewey Studies |date=2018 |volume=2 |issue=1 |pages=58–59 |url=https://www.johndeweysociety.org/dewey-studies/files/2018/09/DS-2.1-Master.pdf}}</ref> and the “hatred, fear, and negation of Black males”, have become foundational axioms and paradigms for academic literature and theories in [[feminism]] and [[intersectionality]].<ref name="Curry" /> Despite some feminists having presented empirical evidence that refutes these theories, the re-development of these critiqued axioms and paradigms of feminism and intersectionality has not occurred.<ref name="Curry" />
Black male studies establishes anti-Black misandry as enshrined in academia, particularly in academic literature and theories of [[feminism]] and [[intersectionality]].<ref name="Curry" /> Anti-Black misandry has been defined as “the cumulative assertions of Black male inferiority due to errant psychologies of lack, dispositions of deviance, or hyper-personality traits (e.g., hyper-sexuality, hyper-masculinity) which rationalize the criminalization, phobics, and sanctioning of Black male life”<ref name="Curry" /><ref name="Curry VIII">{{cite journal |last1=Curry |first1=Tommy J. |last2=Curry |first2=Gwenetta D. |title=Taking It To The People: Translating Empirical Findings About Black Men And Black Families Through A Black Public Philosophy |journal=Dewey Studies |date=2018 |volume=2 |issue=1 |pages=58–59 |url=https://www.johndeweysociety.org/dewey-studies/files/2018/09/DS-2.1-Master.pdf}}</ref> and the “hatred, fear, and negation of Black males”.


The characterization of Black males as patriarchs who are committed to dominance is constructed by a [[psychologism]] for intersectionality that remains unchallenged; this characterization,<ref name="Curry" /> along with the assumption of [[male privilege]] being attributable to Black males,<ref name="Oluwayomi">{{cite journal |last1=Oluwayomi |first1=Adebayo |title=The Man-Not and the Inapplicability of Intersectionality to the Dilemmas of Black Manhood |journal=Journal of Men's Studies |date=January 7, 2020 |volume=28 |issue=2 |pages=6, 11, 17, 19 |doi=10.1177/1060826519896566 |url=https://journals.sagepub.com/doi/10.1177/1060826519896566 |s2cid=213344544}}</ref> in relation to evidence of Black males as being out-group males, has resulted in it being identified as “intersectionality’s Black male problem.”<ref name="Curry" /> Consequently, what has been sought in Black Male Studies is for the portrayal of white patriarchy providing benefits to the masculinity of Black males to be re-evaluated.<ref name="Curry V">{{cite book |last1=Curry |first1=Tommy J. |title=Black Men from Behind the Veil: Ontological Interrogations |date=Jan 14, 2022 |publisher=Rowman & Littlefield |isbn=9781666906486 |page=66 |chapter-url=https://books.google.com/books?id=02NUEAAAQBAJ&dq=%22Black+Male+Studies%22&pg=PA27 |chapter=Disaggregating Death: George Floyd and the Significance of Black Mortality in Police Encounters}}</ref> While intersectionality tends to ideologically emphasize imitation and criminality in relation to Black manhood, there is considerable empirical evidence that highlights Black manhood as being “[[Positive affectivity|positive]], [[Utilitarianism|functional]], and [[humanist]].”<ref name="Curry" /> However, this evidence has not been factored into the theorization of intersectionality.<ref name="Curry" />
The characterization of Black males as patriarchs who are committed to dominance is deemed by BMS scholars to be constructed by a [[psychologism]] for intersectionality that remains unchallenged; this characterization,<ref name="Curry" /> along with the assumption of [[male privilege]] being attributable to Black males,<ref name="Oluwayomi">{{cite journal |last1=Oluwayomi |first1=Adebayo |title=The Man-Not and the Inapplicability of Intersectionality to the Dilemmas of Black Manhood |journal=Journal of Men's Studies |date=January 7, 2020 |volume=28 |issue=2 |pages=6, 11, 17, 19 |doi=10.1177/1060826519896566 |url=https://journals.sagepub.com/doi/10.1177/1060826519896566 |s2cid=213344544}}</ref> in relation to evidence of Black males as being out-group males, has resulted in it being identified as “intersectionality’s Black male problem.”<ref name="Curry" /> Consequently, what has been sought in Black male studies is for the portrayal of White patriarchy providing benefits to the masculinity of Black males to be re-evaluated.<ref name="Curry V">{{cite book |last1=Curry |first1=Tommy J. |title=Black Men from Behind the Veil: Ontological Interrogations |date=Jan 14, 2022 |publisher=Rowman & Littlefield |isbn=9781666906486 |page=66 |chapter-url=https://books.google.com/books?id=02NUEAAAQBAJ&dq=%22Black+Male+Studies%22&pg=PA27 |chapter=Disaggregating Death: George Floyd and the Significance of Black Mortality in Police Encounters}}</ref> BMS scholars claim that intersectionality ideologically emphasizes imitation and criminality in Black manhood, and they contrast this by characterizing Black manhood as “[[Positive affectivity|positive]], [[Utilitarianism|functional]], and [[humanist]].”<ref name="Curry" />


Black male studies seeks to reveal the ideological determinism embedded within present gender frameworks.<ref name="Curry" /> Additionally, as a result of what is revealed, Black male studies also seeks to liberate Black males from this deterministic lens that views Black males as [[Objectification|objects]] rather than [[Subject (philosophy)|subjects]].<ref name="Curry" /> Further, Black male studies reveals the position of Black males within analyses rooted in intersectionality, which are grounded in assumptions from feminism that present [[Subculture of violence|subculture-of-violence]] reasoning about Black males and outdated, [[pseudoscientific]] assumptions from racist criminology that are repackaged as being state-of-the-art theory<ref name="Curry" /> and presented as advancement within the field of gender studies.<ref name="Curry VI" /> Due to [[intersectional feminism]]'s use of enduring negative criminological generalizations about Black males, which do not cohere to existing empirical evidence on the [[egalitarian]] views of Black men toward Black women and [[intimate partner violence]], and this evidence suggesting otherwise, this has resulted in Golden (2022) characterizing it as "theoretical [[dehumanization]]."<ref name="Golden">{{cite book |last1=Golden |first1=Timothy J. |title=Black Men from Behind the Veil: Ontological Interrogations |date=Jan 14, 2022 |publisher=Rowman & Littlefield |isbn=9781666906486 |pages=84–85 |chapter-url=https://books.google.com/books?id=02NUEAAAQBAJ&dq=%22Black+Male+Studies%22&pg=PA27 |chapter=Theory, Epistemic Failure, and the Problem of (Hue)Man Suffering: A Phenomenology of Breathlessness}}</ref> [[Tommy J. Curry|Curry (2022)]] adds:
Black male studies also seeks to liberate Black males from what is deemed a [[Determinism|deterministic]] lens in current gender frameworks that views Black males as [[Objectification|objects]] rather than [[Subject (philosophy)|subjects]].<ref name="Curry" /> Further, Black male studies tackles [[Subculture of violence|subculture-of-violence]] reasoning about Black males, labeling it as outdated, [[pseudoscientific]] assumptions from racist criminology that are repackaged as being state-of-the-art feminist theory;<ref name="Curry" /><ref name="Curry VI" /> Timothy Golden has labeled this as "theoretical [[dehumanization]]."<ref name="Golden">{{cite book |last1=Golden |first1=Timothy J. |title=Black Men from Behind the Veil: Ontological Interrogations |date=Jan 14, 2022 |publisher=Rowman & Littlefield |isbn=9781666906486 |pages=84–85 |chapter-url=https://books.google.com/books?id=02NUEAAAQBAJ&dq=%22Black+Male+Studies%22&pg=PA27 |chapter=Theory, Epistemic Failure, and the Problem of (Hue)Man Suffering: A Phenomenology of Breathlessness}}</ref>


⚫
Adebayo Oluwayomi cites [[bell hooks]]' 2004 book ''[[We Real Cool: Black Men and Masculinity]]'' as an example of academic literature that uses intersectionality to pathologically characterize Black males without use of empirical data.<ref name="Oluwayomi" /> Oluwayomi writes that [[Black feminist]] theories describe "Black males as ''what they are not''—the man-not."<ref name="Oluwayomi" />
<blockquote>The vacuity of Black-maleness demands it to take on any number of sex-based racial caricatures thereby exceeding the present modes of being described by gender. Throughout American history, the Black male has been defined in contradictory terms. He is raped and rapist, hyper-masculine and effeminate, hyper-sexual, and homosexual. The simultaneity of various negations imposed on one body even when in stark contradiction is of primary analytic interest to the Black Male Studies scholar. These non-sensical negations indicate the accumulation of violence that makes the disposability and death of Black males so necessary to the illusion of a thriving civil society. This liminality of the Black male borders civil society primarily through violence—as a horizon of death. This perspective has not been accurately captured by the contemporary theoretical accounts of gender and masculinity circulating within Black feminist theory or intersectionality’s depictions of various Black subjectivities. Black Male Studies argues that Black males, like other racialized male groups throughout the Global South, are the primary targets of patriarchal violence. Being confined to an outgroup male status, what I have previously been referred to as Man-Not-ness, is an indeterminate and fungible position in Western patriarchal societies that serve as the depository of negative caricatures that constitute that which is outside and threatens to doom civilization—all that is savage, barbarous; or the heinous threat to Man.<ref name="Curry II">{{cite book |last1=Curry |first1=Tommy J. |title=The Palgrave Handbook of Critical Race and Gender |date=March 8, 2022 |publisher=Palgrave Macmillan, Cham |isbn=978-3-030-83947-5 |pages=525–544 |chapter-url=https://link.springer.com/chapter/10.1007/978-3-030-83947-5_27 |chapter=Reconstituting the Object: Black Male Studies and the Problem of Studying Black Men and Boys Within Patriarchal Gender Theory |doi=10.1007/978-3-030-83947-5_27}}</ref></blockquote>

⚫
Oluwayomi (2020) cites [[bell hooks]]', ''[[We Real Cool: Black Men and Masculinity|We Real Cool]]'', as an example of academic literature that uses intersectionality to pathologically characterize Black males, and yet, does so without use of empirical data or facts to justify the characterization.<ref name="Oluwayomi" /> Oluwayomi (2020) indicates that "intersectionality and other [[Black feminist]] theories" describe "Black males as ''what they are not''—the man-not."<ref name="Oluwayomi" /> Despite being empirically established, the [[gendercide]] of Black males has largely gone overlooked in related fields of study.<ref name="Curry VI" />


==Theory of phallicism==
==Theory of phallicism==


⚫
[[Tommy J. Curry]] defines phallicism as "the condition by which males of a subordinated racialized or ethnicized group are simultaneously imagined to be a sexual threat and predatory, and libidinally constituted as sexually desirous by the fantasies or fetishes of the dominant racial group."<ref name="Curry III">{{cite journal |last1=Curry |first1=Tommy J. |date=2018 |title=Killing Boogeymen: Phallicism And The Misandric Mischaracterizations Of Black Males In Theory |url=https://racism.org/images/pdf/Killing-Boogeymen.pdf |journal=Res Philosophica |volume=95 |issue=2 |page=31 |doi=10.11612/resphil.1612 |s2cid=158316628}}</ref> The concept of the subordinate male target, which is a concept in [[social dominance theory]], serves as the basis for the concept of the racialized male, central to the theory of phallicism.{{How|date=August 2023}}<ref name="Oluwayomi" /> Curry's scholarship on sexually vulnerable, racialized males in Black male studies has also contributed to the scholarship in [[Holocaust studies]].<ref name="Corazza">{{cite journal |last1=Corazza |first1=Stephanie |title=Introduction to Buried Words: sexuality, violence and Holocaust testimonies |journal=Holocaust Studies |date=15 May 2021 |volume=27 |issue=4 |page=443 |doi=10.1080/17504902.2021.1894019 |s2cid=236586517 |doi-access=free }}</ref>
[[Tommy J. Curry|Curry (2018)]] explains:

<blockquote>Phallicism refers to the condition by which males of a subordinated racialized or ethnicized group are simultaneously imagined to be a sexual threat and predatory, and libidinally constituted as sexually desirous by the fantasies or fetishes of the dominant racial group. This concept is meant to guide a seemingly inexplicable tension if not contradiction between the description of racialized males under repressive and murderous regimes and their hyper-sexualization as objects of desire, possession, and want. The racialized male is conceptualized as the substantive (social) meaning of rape, while simultaneously being subjugated to rape by both the male and female members of the dominant group who disown their sexual violence because the hypervisibility of the racialized male is only as the rapist.<ref name="Curry III">{{cite journal |last1=Curry |first1=Tommy J. |title=Killing Boogeymen: Phallicism And The Misandric Mischaracterizations Of Black Males In Theory |journal=Res Philosophica |date=2018 |volume=95 |issue=2 |page=31 |doi=10.11612/resphil.1612 |url=https://racism.org/images/pdf/Killing-Boogeymen.pdf |s2cid=158316628}}</ref><ref name="Oluwayomi" /></blockquote>

⚫
The concept of the subordinate male target, which is a concept in [[social dominance theory]], serves as the basis for the concept of the racialized male.<ref name="Oluwayomi" /> The concept of the racialized male is central to the theory of phallicism.<ref name="Oluwayomi" /> Tommy J. Curry's scholarship on sexually vulnerable, racialized males in Black male studies has also contributed to the scholarship in [[Holocaust studies]].<ref name="Corazza">{{cite journal |last1=Corazza |first1=Stephanie |title=Introduction to Buried Words: sexuality, violence and Holocaust testimonies |journal=Holocaust Studies |date=15 May 2021 |volume=27 |issue=4 |page=443 |doi=10.1080/17504902.2021.1894019 |s2cid=236586517 |doi-access=free }}</ref>


==Black male education==
==Black male education==


Black PlayCrit is grounded in the paradigm used in Black male studies as it allows for an understanding of how gendered and racial violence are imposed on the activity of [[Play (activity)#Children|play]] for Black boys.<ref name="Bryan" /> Black PlayCrit adds to the contributions of [[critical race theory]], Black critical theory, and Black male studies by progressing beyond the theoretically constructed language of hypermasculinity and by being theoretically capable of taking into account the racialized and gendered mistreatment of Black boys as well as the victimization and vulnerability of Black boys.<ref name="Bryan" /> Due to the racial theorization of critical race theory not particularly addressing the problem of anti-Blackness, which is distinct from [[White supremacy]], Black critical theory particularly addresses the problem of anti-Blackness through the construction and framing of ideas and language to describe it in the lives of [[Black people]] as well as the development of counternarratives.<ref name="Bryan" /> Black PlayCrit utilizes the following tentative notions, which, as Bryan (2020) indicates, are still under development: "(a) The idea of Play-Not is endemic to Black boys’ play experiences; (b) the idea of the Play-Past/Play-Present and Future nexus makes explicit connections to past, present, and future acts of antimisandric violence in Black boys’ play; and (c) the idea of the public pedagogy of Black boyhood play serves as concept and pedagogy which challenge anti-Black misandry in Black boys’ play."<ref name="Bryan" />
Black PlayCrit is grounded in the paradigm used in Black male studies as it allows for an understanding of how gendered and racial violence are imposed on the activity of [[Play (activity)|play]] for Black boys.<ref name="Bryan" /> Black PlayCrit adds to the contributions of [[critical race theory]], Black critical theory, and Black male studies by progressing beyond the theoretically constructed language of hypermasculinity and by being theoretically capable of taking into account the racialized and gendered mistreatment of Black boys as well as the victimization and vulnerability of Black boys.<ref name="Bryan" /> Due to the racial theorization of critical race theory not particularly addressing the problem of anti-Blackness, which is distinct from [[White supremacy]], Black critical theory particularly addresses the problem of anti-Blackness through the construction and framing of ideas and language to describe it in the lives of [[Black people]] as well as the development of counternarratives.<ref name="Bryan" /> Black PlayCrit utilizes the following tentative notions, which, as Bryan (2020) indicates, are still under development: "(a) The idea of Play-Not is endemic to Black boys’ play experiences; (b) the idea of the Play-Past/Play-Present and Future nexus makes explicit connections to past, present, and future acts of antimisandric violence in Black boys’ play; and (c) the idea of the public pedagogy of Black boyhood play serves as concept and pedagogy which challenge anti-Black misandry in Black boys’ play."<ref name="Bryan" />


Bryan (2020) defined Black PlayCrit literacies "as a multiplicity of Black texts that highlight and celebrate the beauty, diversity, and positive contributions of Black boys through play."<ref name="Bryan" /> BlackBoyCrit pedagogy adds to Black PlayCrit literacies by addressing the manifold problems (e.g., emotional, psychological, pedagogical) that affect Black boys during their [[Early childhood education|early period of schooling]].<ref name="Bryan II">{{cite book |last1=Bryan |first1=Nathaniel |title=Toward a BlackBoyCrit Pedagogy Black Boys, Male Teachers, and Early Childhood Classroom Practices |date=November 4, 2021 |publisher=Taylor & Francis |isbn=9781000463750 |pages=xii, 13 |url=https://books.google.com/books?id=FtZAEAAAQBAJ&dq=%22BlackBoyCrit+Pedagogy%22+%22Black+PlayCrit%22&pg=PT9}}</ref> BlackBoyCrit pedagogy also derives its direction and basis from Black critical theory (BlackCrit) and Black male studies.<ref name="Bryan II" /> BlackBoyCrit pedagogy has been constructed to emphasize the importance of Black male teachers and Black boys, both during the early period of schooling and outside of it.<ref name="Bryan II" />
Bryan (2020) defined Black PlayCrit literacies "as a multiplicity of Black texts that highlight and celebrate the beauty, diversity, and positive contributions of Black boys through play."<ref name="Bryan" /> BlackBoyCrit pedagogy adds to Black PlayCrit literacies by addressing the manifold problems (e.g., emotional, psychological, pedagogical) that affect Black boys during their [[Early childhood education|early period of schooling]].<ref name="Bryan II">{{cite book |last1=Bryan |first1=Nathaniel |title=Toward a BlackBoyCrit Pedagogy Black Boys, Male Teachers, and Early Childhood Classroom Practices |date=November 4, 2021 |publisher=Taylor & Francis |isbn=9781000463750 |pages=xii, 13 |url=https://books.google.com/books?id=FtZAEAAAQBAJ&dq=%22BlackBoyCrit+Pedagogy%22+%22Black+PlayCrit%22&pg=PT9}}</ref> BlackBoyCrit pedagogy also derives its direction and basis from Black critical theory (BlackCrit) and Black male studies.<ref name="Bryan II" /> BlackBoyCrit pedagogy has been constructed to emphasize the importance of Black male teachers and Black boys, both during the early period of schooling and outside of it.<ref name="Bryan II" />

Revision as of 21:35, 23 August 2023

Black male studies (BMS),[1] also known as Black men's studies,[2][3] Black masculinist studies,[4] African-American male studies,[5] and African-American men's studies,[6] is an area of study within the interdisciplinary field of Black studies[7][8][9] that primarily focuses on the study of Black men and boys.[10] Its research focus includes the study of Black manhood and Black masculinity, and it draws from disciplines such as history, philosophy, and sociology.[10]

Overview

Black male studies primarily focuses on the study of Black men and boys.[10] Its research focus includes the study of Black manhood and Black masculinity, and it draws from disciplines such as history, philosophy, and sociology.[10] Black male studies uses a Black male-centered paradigm designed to critique past and present gender studies publications on Black males as well as centers and contends with the problem of anti-Black misandry (“disdain for Black men and boys”).[1]

Many BMS scholars characterize past and present gender studies publications with carrying assumptions of Black men and boys being criminals and assailants of Black women and white women.[1] Consequently, past and present gender studies publications are claimed to contain paradigms, theories, and narratives that are grounded in anti-Black misandry, along with a theoretically constructed language of hypermasculinity, and tend to be ill-equipped at understanding Black males as victims.[1] The past and present vulnerability of Black males, ranging from rape, to sexual abuse, to death, which tends to be overlooked and downplayed by rhetoric about hypermasculinity, underscores the need to develop new language, narratives, and theories for understanding Black males.[1]

Black male studies aims to advance the study of Black males of all ages, beyond the scope of Black male stereotypes,[11] and humanize the theoretical accounts of Black males.[12] Its prescribed research focus[by whom?] includes creativity, intellect, and the health of Black males of all ages as well the socialization of adult Black males as it relates to family, fatherhood, and positive relations with their children, and the social and psychological methods of coping used by Black males.[11] Black male studies also seeks to liberate Black males from the gender teleology that has been set upon them.[13] Additionally, Black male studies seeks to provide counternarratives to hegemonic narratives about Black males; these counternarratives include highlighting the victimization of Black males, which operates counter to hegemonic narratives that pathologically imagine and depict Black male as agents of their own racial discrimination and socioeconomic isolation.[14] Furthermore, Black male studies seeks to counter these narratives about Black males through empirical testing, theory development,[13] and the lived experiences and voices of Black males.[12] Black male studies seeks to have a re-evaluation of the body of work on the maleness, manhood, and masculinity of Black males and their role in relation to white patriarchy.[13]

History

Richard Majors, who is an Afro-psychologist, is attributed with creating African American Male Studies in 1991.[15]

In 1992, J. Billson and R. Majors developed the cool pose theory.[16][further explanation needed]

In 1998, Harold Mason developed an empirical community college persistence model for African American males.[16][further explanation needed]

In 2010, S. R. Harper developed the anti-deficit achievement paradigm.[16][further explanation needed]

In 2013, E. C. Bush and L. Bush developed the African American male theory.[16][further explanation needed]

Through the authoring of Tommy J. Curry's The Man-Not: Race, Class, Genre, and the Dilemmas of Black Manhood (2017),[17] the theoretical foundations for[18] and the necessity of Black male studies as a distinct area of study was shown,[19] the presence of Black male studies in philosophy was made known,[17] and the necessity for its multidisciplinary focus on topics such as class, law, masculinity, politics, and race were shown.[19] Curry's 2018 work Killing Boogeymen: Phallicism and The Misandric Mischaracterization of Black Males in Theory was also foundational for Black male studies.[12] Due to how significant these works have been to Black male studies, Lawrence A. Rasheed indicated that Curry could be considered the "father" of Black male studies.[12] However, Rasheed also indicated that numerous scholars from inside and outside of academia contributed to the foundations of Black male studies.[12]

In 2019, Tommy J. Curry became the editor for the book series Black Male Studies: A Series Exploring the Paradoxes of Racially Subjugated Males at the Temple University Press.[20] The book series was grounded in the post-intersectional paradigms of global South masculinities and social dominance theory, sought to address the existing shortcomings in masculinity studies publications, and aspired toward the development of empirically established theorization in Black male studies.[18][21][22]

Examination of the United States

The United States has been a primary focus of inquiry of Black male studies. BMS scholars claim that in the United States, Black males are excluded, otherized, ostracized, and discriminated against on the basis of race and sex. BMS scholars ground this treatment in a history of pathologized, prejudiced caricatures of Black people, and in particular, caricatures and views of Black males as being threats to the political and socioeconomic dominance and power of White males.[14]

During the 19th century, the heteropatriarchal norms of family structure and society limited political and socioeconomic dominance and power to the realms of white manhood; the caricature of Black males as maliciously violent and animalistic stems from this 19th century environment.[14] Curry argues that White suffragettes, such as Susan B. Anthony and Elizabeth Cady Stanton, were influential in the expansion of the power of White supremacy through their advocating for the mass lynching of Black males[23] and through the demonization of Black males so as to affect their right to vote.[23][24] In addition to promoting racial unity among Whites during the mid-19th century, Curry argues that White women sought to reinforce the system of segregation and disenfranchise Black men amid the first half of the 20th century.[25] This was established through various means, such as establishing Ku Klux Klan branches, joining citizens councils, and leading public campaigns. Through the political and scholarly efforts of White feminists amid the 1970s, Black militancy was portrayed as a danger to the womanhood of White women.[25] In spite of this documented history between Black males and White women, and criticism of the image of White women having occurred since the 1960s, Curry claims that the image of White women has remained one of being "politically liberal, socially progressive, and peaceful."[25]

BMS scholars examine disparities between punishments for violations of the patriarchal social order and racial caste system of the southern United States, claiming that the severity of these punishments were greater for Black males than Black females.[14] Amid slavery and Jim Crow segregation, Black males of all ages were enslaved, lynched, and raped by White men and women.[25] Jim Crow laws, segregation, and economic policies of the capitalist system are studied in how they oppressed and discriminated against Black males as well as deny Black males means of and opportunities for self-actualization of their manhood. BMS scholars also attribute this to anti-Black misandry.[14]

Through the lens of social dominance theory, Black males are understood to be out-group males who are subordinated by and through the hegemonic system of in-group White males; this dynamic is particularly exacerbated as it relates to material resources and symbolic group boundaries.[14] The constructed narrative around out-group Black males increasingly shifts toward one of Black males being sexual threats to the endogamous outcomes of White people as economic abundance increases.[14]

Relationship with feminism and intersectionality

In the 1960s[13] and 1970s,[13][26] white feminists and racist specialists in criminology developed gender theories that are grounded in racist constructions of Black manhood as imitations of white manhood; these theories continue to be used by intersectionality.[26] Despite decades of use, evidence has not been produced to support these theories, which, thereby, shows the theories as being mainly grounded in ideology and ideological assumptions.[26] In particular, the theories are grounded in ideological assumptions, such as Black males having incomplete identities, who then have ideological narratives that create caricatures of Black males from these assumed incomplete identities.[26]

Black male studies establishes anti-Black misandry as enshrined in academia, particularly in academic literature and theories of feminism and intersectionality.[26] Anti-Black misandry has been defined as “the cumulative assertions of Black male inferiority due to errant psychologies of lack, dispositions of deviance, or hyper-personality traits (e.g., hyper-sexuality, hyper-masculinity) which rationalize the criminalization, phobics, and sanctioning of Black male life”[26][27] and the “hatred, fear, and negation of Black males”.

The characterization of Black males as patriarchs who are committed to dominance is deemed by BMS scholars to be constructed by a psychologism for intersectionality that remains unchallenged; this characterization,[26] along with the assumption of male privilege being attributable to Black males,[28] in relation to evidence of Black males as being out-group males, has resulted in it being identified as “intersectionality’s Black male problem.”[26] Consequently, what has been sought in Black male studies is for the portrayal of White patriarchy providing benefits to the masculinity of Black males to be re-evaluated.[29] BMS scholars claim that intersectionality ideologically emphasizes imitation and criminality in Black manhood, and they contrast this by characterizing Black manhood as “positive, functional, and humanist.”[26]

Black male studies also seeks to liberate Black males from what is deemed a deterministic lens in current gender frameworks that views Black males as objects rather than subjects.[26] Further, Black male studies tackles subculture-of-violence reasoning about Black males, labeling it as outdated, pseudoscientific assumptions from racist criminology that are repackaged as being state-of-the-art feminist theory;[26][13] Timothy Golden has labeled this as "theoretical dehumanization."[30]

Adebayo Oluwayomi cites bell hooks' 2004 book We Real Cool: Black Men and Masculinity as an example of academic literature that uses intersectionality to pathologically characterize Black males without use of empirical data.[28] Oluwayomi writes that Black feminist theories describe "Black males as what they are not—the man-not."[28]

Theory of phallicism

Tommy J. Curry defines phallicism as "the condition by which males of a subordinated racialized or ethnicized group are simultaneously imagined to be a sexual threat and predatory, and libidinally constituted as sexually desirous by the fantasies or fetishes of the dominant racial group."[31] The concept of the subordinate male target, which is a concept in social dominance theory, serves as the basis for the concept of the racialized male, central to the theory of phallicism.[how?][28] Curry's scholarship on sexually vulnerable, racialized males in Black male studies has also contributed to the scholarship in Holocaust studies.[32]

Black male education

Black PlayCrit is grounded in the paradigm used in Black male studies as it allows for an understanding of how gendered and racial violence are imposed on the activity of play for Black boys.[1] Black PlayCrit adds to the contributions of critical race theory, Black critical theory, and Black male studies by progressing beyond the theoretically constructed language of hypermasculinity and by being theoretically capable of taking into account the racialized and gendered mistreatment of Black boys as well as the victimization and vulnerability of Black boys.[1] Due to the racial theorization of critical race theory not particularly addressing the problem of anti-Blackness, which is distinct from White supremacy, Black critical theory particularly addresses the problem of anti-Blackness through the construction and framing of ideas and language to describe it in the lives of Black people as well as the development of counternarratives.[1] Black PlayCrit utilizes the following tentative notions, which, as Bryan (2020) indicates, are still under development: "(a) The idea of Play-Not is endemic to Black boys’ play experiences; (b) the idea of the Play-Past/Play-Present and Future nexus makes explicit connections to past, present, and future acts of antimisandric violence in Black boys’ play; and (c) the idea of the public pedagogy of Black boyhood play serves as concept and pedagogy which challenge anti-Black misandry in Black boys’ play."[1]

Bryan (2020) defined Black PlayCrit literacies "as a multiplicity of Black texts that highlight and celebrate the beauty, diversity, and positive contributions of Black boys through play."[1] BlackBoyCrit pedagogy adds to Black PlayCrit literacies by addressing the manifold problems (e.g., emotional, psychological, pedagogical) that affect Black boys during their early period of schooling.[33] BlackBoyCrit pedagogy also derives its direction and basis from Black critical theory (BlackCrit) and Black male studies.[33] BlackBoyCrit pedagogy has been constructed to emphasize the importance of Black male teachers and Black boys, both during the early period of schooling and outside of it.[33]

The research method of Black male studies is one of the research methods used in Black male literacy education.[34] A continuous pattern found throughout academic works from Black Male Studies is Black male accounts of experiencing racial battle fatigue, which is defined as "the physical and psychological toll taken due to constant and unceasing discrimination, micro-aggressions, and stereotype threat."[12] Consequently, many Black males "suffer from forms of generalized anxiety manifested by both physical and emotional symptom."[12] Black male literacy development also corresponds with this pattern of racial battle fatigue.[12]

More postsecondary models and theories are needed to further develop the theoretical canon for Black male studies.[16]

Universities and colleges with Black Male Studies programs and courses

Notable academics

Scholarly and academic journals

  • Black Male Studies: A Series Exploring the Paradoxes of Racially Subjugated Males[18][21][22]
  • Journal of African American Male Studies[58]
  • Journal of African American Males in Education[59]
  • Journal of African American Men[60]

References

  1. ^ a b c d e f g h i j Bryan, Nathaniel (January 30, 2020). "Remembering Tamir Rice and Other Black Boy Victims: Imagining Black PlayCrit Literacies Inside and Outside Urban Literacy Education". Urban Education. 56 (5): 12, 14–16, 20. doi:10.1177/0042085920902250. S2CID 213465389.
  2. ^ a b McDougal III, Serie (2020). Black Men's Studies: Black Manhood and Masculinities in the U.S. Context. Peter Lang. pp. 1–468. ISBN 9781433176753.
  3. ^ Williams, Zachery (Jun 30, 2014). "What's Masculinity Got to Do with It? Moving Beyond Masculinity and Toward a Historical Reconstruction of Black Men's Studies". The Psychology of Black Boys and Adolescents. ABC-CLIO. p. 257. ISBN 978-0-313-38199-7.
  4. ^ Jackson, Ronald L. (July 1, 1997). "Black "Manhood" as Xenophobe: An Ontological Exploration of the Hegelian Dialectric". Journal of Black Studies. 27 (6): 746. doi:10.1177/002193479702700601. S2CID 140930432.
  5. ^ a b c Bush, Lawson V; Bush, Edward C. (2013). "God Bless the Child Who Got His Own: Toward a Comprehensive Theory for African-American Boys and Men". Western Journal of Black Studies. 37 (1): 1. S2CID 141395750.
  6. ^ Williams, Zachery T. (Oct 1, 2012). "Dreams From My Father: President Barack Obama and the Reconstruction of African American Men's History and Studies—A Response to the Ford Foundation Report, Why We Can't Wait". African American Males and Education: Researching the Convergence of Race and Identity. Information Age Publishing, Inc. p. 40. ISBN 978-1-61735-943-9.
  7. ^ Temple, Christel N. (Nov 22, 2017). "Conclusion: An Atmosphere of Freedom". Transcendence and the Africana Literary Enterprise. Lexington Books. pp. 193–194. ISBN 9781498545099.
  8. ^ Yolande-Salome, Toumson (2018). "Reading of French-speaking Caribbean female cinema. Negro and Feminist Activism by Euzhan Palcy". Archipélies (6). S2CID 192026609.
  9. ^ Yolande-Salomé, Toumson (2018). "Lecture du cinéma caribéen féminin francophone. L'activisme nègre et féministe de Euzhan Palcy". Archipélies (6): 30. S2CID 192026609.
  10. ^ a b c d Wint, Keisha M.; Opara, Ijeoma; Gordon, Rahjaun; Brooms, Derrick R. (2021). "Countering Educational Disparities Among Black Boys and Black Adolescent Boys from Pre-K to High School: A Life Course-Intersectional Perspective". The Urban Review. 54 (2): 183–206. doi:10.1007/s11256-021-00616-z. PMC 8450170. PMID 34565917. S2CID 237582266.
  11. ^ a b Ogungbure, Adebayo (2018). "Homoeroticism, Phallicism and the Racialization of Black/Brown Males: A Historiography of Sexual Racism in America" (PDF). Inter-American Journal of Philosophy. 9 (2): 18.
  12. ^ a b c d e f g h Rasheed, Lawrence A. (April 15, 2019). "The Symbiosis of Black Male Studies and Black Male Literacy Development: "A Reading of the World and not Just the Words"" (PDF). California State University San Marcos. pp. 10, 13, 23, 66, 93.
  13. ^ a b c d e f Curry, Tommy J. (2021). Black Maleness as a Deleterious Category (PDF). University of Alberta Press. pp. xi–xv, xx–xxi. ISBN 9781772125559.
  14. ^ a b c d e f g Ogungbure, Adebayo (March 19, 2019). "The Political Economy of Niggerdom: W. E. B. Du Bois and Martin Luther King Jr. on the Racial and Economic Discrimination of Black Males in America". Journal of Black Studies. 50 (3): 275–278. doi:10.1177/0021934719834828. S2CID 150663694.
  15. ^ Sailes, Gary A. (Jul 5, 2017). "Introduction". African Americans in Sports. Routledge. p. xiii. doi:10.4324/9781315082950. ISBN 9781315082950. S2CID 158390540.
  16. ^ a b c d e "Black Male Collegians: Increasing Access, Retention, and Persistence in Higher Education". Special Issue: Black Male Collegians: Increasing Access, Retention, and Persistence in Higher Education. 40 (3): 92–93. 2014. doi:10.1002/aehe.20015. S2CID 150462091.
  17. ^ a b Zack, Naomi (22 April 2018). "Feminism, Gender, and Race". Philosophy of Race. Palgrave Macmillan, Cham. p. 230. doi:10.1007/978-3-319-78729-9_10. ISBN 978-3-319-78729-9. S2CID 158920645.
  18. ^ a b c "50th Anniversary News: Temple University Press (1969-2019)" (PDF). Temple University Press. 2020. pp. 3, 11.
  19. ^ a b Monk, Jr., Ellis P. (2018). "The Color of Love: Racial Features, Stigma, and Socialization in Black Brazilian Families". Sociology of Race and Ethnicity. 4 (2): 301. doi:10.1177/2332649218756639. S2CID 148773726.
  20. ^ "12th Annual Lemon Project Spring Symposium Keynote with Dr. Tommy Curry". College of William and Mary. 2022.
  21. ^ a b "Black Male Studies: A Series Exploring the Paradoxes of Racially Subjugated Males" (PDF). Temple University Press. July 2018.
  22. ^ a b "Black Male Studies". Temple University Press. 2017.
  23. ^ a b Curry, Tommy J. (2021). "He Wasn't Man Enough: Black Male Studies and the Ethnological Targeting of Black Men in Nineteenth-Century Suffragist Thought". African American Studies. Edinburgh University Press. p. 209. doi:10.1515/9781474487757-018. ISBN 9781474487757. JSTOR 10.3366/j.ctv1hm8hkb. S2CID 246563409.
  24. ^ Davidson, Jeanette R. (2021). "Introduction" (PDF). African American Studies. Edinburgh University Press. p. 9. doi:10.1515/9781474487757. ISBN 9781474487764. S2CID 246524230.
  25. ^ a b c d Curry, Tommy J (April 2021). "II—Must There Be an Empirical Basis for the Theorization of Racialized Subjects in Race-Gender Theory?". Proceedings of the Aristotelian Society. 121 (1): 21–44. doi:10.1093/arisoc/aoaa021. S2CID 235570075.
  26. ^ a b c d e f g h i j k Curry, Tommy J. (2021). "Decolonizing The Intersection: Black Male Studies as a Critique of Intersectionality's Indebtedness to Subculture of Violence Theory" (PDF). Critical Psychology Praxis: Psychosocial Non-Alignment to Modernity/Coloniality. Routledge. pp. 148–151. doi:10.4324/9781003119678-11. ISBN 9781003119678. S2CID 234091480.
  27. ^ Curry, Tommy J.; Curry, Gwenetta D. (2018). "Taking It To The People: Translating Empirical Findings About Black Men And Black Families Through A Black Public Philosophy" (PDF). Dewey Studies. 2 (1): 58–59.
  28. ^ a b c d Oluwayomi, Adebayo (January 7, 2020). "The Man-Not and the Inapplicability of Intersectionality to the Dilemmas of Black Manhood". Journal of Men's Studies. 28 (2): 6, 11, 17, 19. doi:10.1177/1060826519896566. S2CID 213344544.
  29. ^ Curry, Tommy J. (Jan 14, 2022). "Disaggregating Death: George Floyd and the Significance of Black Mortality in Police Encounters". Black Men from Behind the Veil: Ontological Interrogations. Rowman & Littlefield. p. 66. ISBN 9781666906486.
  30. ^ Golden, Timothy J. (Jan 14, 2022). "Theory, Epistemic Failure, and the Problem of (Hue)Man Suffering: A Phenomenology of Breathlessness". Black Men from Behind the Veil: Ontological Interrogations. Rowman & Littlefield. pp. 84–85. ISBN 9781666906486.
  31. ^ Curry, Tommy J. (2018). "Killing Boogeymen: Phallicism And The Misandric Mischaracterizations Of Black Males In Theory" (PDF). Res Philosophica. 95 (2): 31. doi:10.11612/resphil.1612. S2CID 158316628.
  32. ^ Corazza, Stephanie (15 May 2021). "Introduction to Buried Words: sexuality, violence and Holocaust testimonies". Holocaust Studies. 27 (4): 443. doi:10.1080/17504902.2021.1894019. S2CID 236586517.
  33. ^ a b c Bryan, Nathaniel (November 4, 2021). Toward a BlackBoyCrit Pedagogy Black Boys, Male Teachers, and Early Childhood Classroom Practices. Taylor & Francis. pp. xii, 13. ISBN 9781000463750.
  34. ^ Tatum, Alfred W.; Johnson, Aaron; McMillon, David (2021). "The State of Black Male Literacy Research, 1999–2020". Literacy Research: Theory, Method, and Practice. 70: 136. doi:10.1177/23813377211038368. S2CID 238646677.
  35. ^ "Africana Studies (AFRS)". Bowdoin College.
  36. ^ a b "Africana Studies Program". California State University, Fresno.
  37. ^ "PAS 3070 - Black Manhood and Masculinity". Cal State LA.
  38. ^ "ES 224 - Black Male Studies: Lies, Literature, and Legacy". Lane Community College.
  39. ^ "Undergraduate Course: The Subordinate Male: Racism, Gendercide, and Savagery in the 20th and 21st Century (PHIL10198)". University of Edinburgh.
  40. ^ a b c d e f g Huff, Dominique (January 1, 2021). "Professor Launches Online Institute Of Black Male Studies". Dominique Magazine.
  41. ^ "Taharka Anderson". University of Texas at Austin.
  42. ^ "Handbook Department of African American Studies, Africana Women's Studies, and History" (PDF). Clark Atlanta University. p. 10.
  43. ^ Curry, Tommy J.; Curry, Gwenetta (2018). "On the Perils of Race Neutrality and Anti-Blackness: Philosophy as an Irreconcilable Obstacle to (Black) Thought". American Journal of Economics and Sociology. 77 (3–4): 657. doi:10.1111/ajes.12244. S2CID 150038274.
  44. ^ a b "Notes on Contributors". Critical Black Futures: Speculative Theories and Explorations. Springer Nature. Mar 30, 2021. p. viii. ISBN 978-981-15-7880-9.
  45. ^ "Contributors". The Movement for Black Lives: Philosophical Perspectives. Oxford University Press. 2021. p. viii. ISBN 9780197507803.
  46. ^ Davidson, Jeanette R. (2021). "Notes on Contributors" (PDF). African American Studies. Edinburgh University Press. pp. xiii. doi:10.1515/9781474487757. ISBN 9781474487764. S2CID 246524230.
  47. ^ "Dr. Darrius Hills". Morgan State University.
  48. ^ "John L. Hudgins PhD". Coppin State University.
  49. ^ "Amir Jaima". College of Liberal Arts at Texas A&M University.
  50. ^ "Seulghee Lee". University of South Carolina.
  51. ^ "Colloquium: Adebayo Ogungbure, Texas A&M University". College of Liberal Arts at Texas A&M University.
  52. ^ "The Stratification of Racialized Males During a Pandemic and the Importance of Black Male Studies - March 12". Lane Community College.
  53. ^ "Dalitso Ruwe". Queen’s University.
  54. ^ "John Singer". Texas A&M University.
  55. ^ "Dr. Damariyé L. Smith". San Diego State University.
  56. ^ "Rose Black Resource Center". California State University, Dominguez Hills.
  57. ^ "Uwazi Zamani". University of the Arts.
  58. ^ "[NCAAM] Journal of African American Male Studies [JAAMS] - Calls for Papers and Papers, 1991 - 1992, undated". University of Kansas.
  59. ^ "Journal of African American Males in Education (JAAME)". Scholastica.
  60. ^ "Journal of African American men : a publication of the National Council of African American Men". Indiana University.
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