author:
(1) Tiffany N. Young, Graduate Studies Center, New York City University, New York, New York 10016, USA ([email protected]).
Links table
Abstract and 1 introduction
2. Early life
3. White as an institution
4. The triple threat
5. Academic farms field
6. The future is black women
7. Imagination as a tool
8. Imagination through research
9. Imagination by playing
10. Cooperation as an imagination
11. Conclusions and references
2. Early life
“Black girls are unusual and with a fantasy to deal with the pressure of punishment.”Brown (2023)
My journey started at the moment I was born in this world as a black girl. I think the presence of black girls and black women is a resistance. I grew up in southern Bronx and raised in Harlem by Jeddah from the south that helped me find my voice early. My work in calling and politics returns to the years before adolescence, when I was immersed in a society teeming with challenges and challenges in activity to survive in multiple forms of persecution that I faced as a black girl.
The public schools that I attended were a haven for me. Officials, teachers and support staff were all black and Latinists. They served as a shield to the outside world of persecution. At school, she managed to grow communication and leadership skills through theater, discussion and dance programs. The school was also the first place I allowed to use my voice to talk about the injustice that my colleagues face while I was in our society. At high school, I attended protests, gatherings and government listening sessions on children’s care issues. These experiences were vital because they showed me that my voice is important. It also allowed me to understand politics early. When I moved to high school, I got to know the white and dominance through a fictitious government program that focuses on young people outside my school-on the blatant contrast to the black and Latin environment in which I grew up. Through these programs that focus on eggs, I have faced many difficulties that I face as a black girl and woman. Bon (2009) defines the whiteness as “a structural position for the racial concession that the whites themselves, others, and cultural practices. White works to maintain systemic and structural domination of white people in all areas of society, including social, cultural, spiritual and economic meetings, among other things.” White is created and works as a rule. The moment when anything against whiteness deals, it is a problem, which leads to a state of confusion for everyone. Andrews (2016) assumes, “If we see the whiteness as psychosis, we understand that it is marked in the irrationality and the unique ability to see reality in any way other than the distorted view it creates.” The whiteness was never logical to me, and this was the main reason that always made me in trouble as a teenage participant in non -profit programs that serve black and Latin youth, but I focused on the whiteness as its practices. The spaces with a white center have described “too much” or “negative” as a student of a student to have conversation concentration. Teenagers’ programs have been created by what I would now refer to as a rooted software design in cognitive violence. Gayatri Spivak (1988) defines cognitive violence as the idea that prevailing speeches can harm topics through discourse. This was the first time that I felt control, control and silence. In the white spaces, I suffered from severe teenage sanctions, such as the loss of scholarship funds publicly with our program manager and dismissal from a banquet when I refused to read a written letter to me but I did not write before me. The rules and policies that you broke through the whiteness, which are kept in white, and imposed on the white. This pattern continued to play in adulthood as a professional. White is born white. Al -Bayyd’s perpetuation leads to strengthening its rules, and anything from these criteria is a violation. Very early, I understood that it is simply present as a young black girl who means that I was considered outside the limits of acceptance through white standards, because she could not control or define it.
GEM #2: White is not my barometer; Black femininity. Therefore, I bowed to black femininity, confirming my work and success, not institutions.
