Citations:Afra-American

English: adjective

• 1990, Joanne Braxton, “The Outraged Mother”, in Joanne M. Braxton, Andrée Nicola McLaughlin, editors, Wild Women in the Whirlwind: Afra-American Culture and the Contemporary Literary Renaissance:

  Such language and imagery set the tone for later developments in Afra-American narrative

• 1993, Brenda Carr, “"A Woman Speaks... I am Woman and Not White": Politics of Voice, Tactical Essentialism, and Cultural Intervention in Audre Lorde's Activist Poetics and Practice”, in College Literature‎^[1]:

  It is only later in the poem that the reason for her derision by and excision from the Afra-American community is revealed

• 1994, Maggie Humm, A Readers Guide to Contemporary Feminist Literary Criticism‎^[2], page 172:

  Afra-American feminist criticism could be said to begin in 1974 with two events

• 2000, M Eagleton, “Book Reviews”, in Gender and Education‎^[3]:

  The highly sexualised representation of the Afra-American body

English: noun

• 1986, Joanne M. Braxton, “Harriet Jacobs' "Incidents in the Life of a Slave Girl": The Re-Definition of the Slave Narrative Genre”, in The Massachusetts Review‎^[4]:

  Although other works appear earlier, this full-length work by an Afra-American writing about her experiences as a slave woman is indeed rare.

• 1997, Spoils of War: Women of Color, Cultures, and Revolutions‎^[5], →ISBN, page 8:

  An overwhelming number of AfraAmericans in the 1930s was trapped in domestic work. The depression forced middle-class African American women who had previously earned factory wages [...]

• 1997, Maggie Humm, Feminism and film‎^[6], page 10:

  Further and complicating tensions were plainer in the 1980s when Afra-Americans pointed out that the white feminist focus on the body could be racist

• 1999, C. A. John, “Complicity, revolution and Black female writing”, in Race & class, →DOI:

  Given that it is more assimilable, liberal black feminism remains more likely to be promoted into the political mainstream as representative or normative among gender progressive Afra-Americans.

• 2016, Eden Wales Freedman, ““Come on brother. Let’s go home”: Dual-Witnessing in Toni Morrison’s Home”, in Parlour, Ohio University, →ISSN:

  wrestling with her own marginalization as an Afra-American during Jim Crow

• 2017, Eden Wales Freedman, ““The Revolution Begins at Home”: Exploring Women's Testimony as Reader and Witness”, in International Journal:

  While the work she did for the NAACP is laudable, Dolezal, in passing as black, co-optively anti-witnessed experiences lived by actual Afra-Americans