The social media response to Black Lives Matter: how Twitter users interact with Black Lives Matter through hashtag use

This paper focuses on the social media presence of Black Lives Matter (BLM). Specifically, we examine how social media users interact with BLM by using hashtags and thus modify the framing of the movement. We call this decentralized interaction with the movement “distributed framing”. Empirically, we illustrate this idea with an analysis of 66,159 tweets that mention #BlackLivesMatter in 2014, when #BlackLivesMatter becomes prominent on social media. We also tally the other hashtags that appear with #BlackLivesMatter in order to measure how online communities influence the framing of the movement. We find that #BlackLivesMatter is associated with five types of hashtags. These hashtags mention solidarity or approval of the movement, refer to police violence, mention movement tactics, mention Ferguson, or express counter-movement sentiments. The paper concludes with hypotheses about the development of movement framings that can be addressed in future research.     

The intersectional,structuralist, and anti-geneticism centres of Black Lives Matter

The paradoxes, ironies, and juxtapositions of Black Lives Matter (BLM) have not been lost on those in, around, and outside of the movement: Using a philosophical and historical lens of black political thought informing the movement, Christopher J. Lebron gives voice to the tensions that arise because of the hypocrisy of devaluing black lives in a civil society that holds the equality of diverse people central to its foundation. The culmination of Lebron’s effort provides an opportunity to enhance current thinking on our contemporary social movements since he does a responsible job of handling the chorus of exigent voices that have contributed to a black radical tradition from which the Movement for Black Lives, the policy component of BLM, is branded. Lebron’s approach, however, would have benefitted from a more careful consideration of critical intersectionality, structuralist theories, and biological racism.     

A liberal history of a radical movement

The Making of Black Lives Matters reaches across a number of Black intellectuals and activists to identify common ground that could birth a Black Lives Matter (BLM movement), but its choice of thinkers and Lebron’s interpretation fail to produce a radical enough historiography to help readers fully engage with the emergence of the BLM movement. In response to Lebron’s text, I take up three central concerns: (1) the audience for the book, (2) which/who’s BLM movement?, and (3) the historical antecedents to BLM. The thinkers and concepts in the volume provide insight into the Black Freedom Struggle in general but do not elucidate the particular paths to or the contours of the BLM movement. The complex intersecting and interlocking agendas of BLM deserve a more radical undergirding to help readers understand the significance of the current movement relative to the past.     

The vitality of social media for establishing a research agenda on black lives and the movement

Social media provides scholars with important portals into the lives of marginalized communities and the movements organized to combat issues of race and racism in society. However, how to incorporate the seemingly unwieldy amount of social media data for research in our fields can pose challenges to further clarify how people navigate our social world and the issues with in it, but also how they organize to push for social change and equality. In what follows, the authors discuss how social media data can be used to enhance our studies of black lives in reflection of the burgeoning Black Lives Matter movement on issues such as gun violence, public health, and higher education.     

The source of a movement: making the case for social media as an informational source using Black Lives Matter

Social media is growing as a technological and social phenomenon, with billions of people using it every day around the world. Given its increasing ubiquity, researchers continue to seek to understand social media and its implications for the social world. Part of the growing body of scholarship on social media includes uncovering the most effective methodologies for exploration that appropriately consider differences between the technology of social media and the ways in which people use them. New directions for social media research include the use of big data and analysing the socio-technical nature of social media. Using data from an ongoing study on college Millennials that includes questions about their thoughts on the Black Lives Matter movement, the author suggests another direction for future research: studying the implications of social media as an informational source.     

Introduction: On irreconciliation

Most post-conflict reconciliatory exercises make it incumbent upon survivors to forgive, and seek closure as a demonstration of ‘moving on’. Various anthropologists have criticized reconciliation and related forms of ‘alternative justice’ extensively but within the framework of maintaining social bonds and the rule of law. In this introduction, I reflect critically on the interdisciplinary scholarship on reconciliation, apology, and forgiveness, and theorize irreconciliation as a less examined lens of analysis. Rather than being in opposition to ‘peace’, irreconciliation allows us to interrogate the status quo by refusing to forgive endemic impunities, particularly in the aftermath of staged processes of justice and the absence-presence of the rule of law. In this special issue of the JRAI, I ethnographically explore irreconciliation's links with law, aesthetics, temporality, resistance, and control to locate its multiple analytical manifestations. Irreconciliation allows an important examination of the rule of law within processes of unresolved genocidal injustices and debates relating to slavery, Black Lives Matter, and institutional responses.     

Engaging with the past: how #BlackLivesMatter points us to our predecessors and calls us to hope

This paper focuses on the contributions of Chris Lebron's book The Making of Black Lives Matter: The History of an Idea. Specifically, I examine his discussion of James Baldwin, Martin Luther King, Jr., and Audre Lorde and their opinions about love for their community, black self-actualization, and black liberation. I consider whether or not rage should play a role in our opinions about the #BlackLivesMatter movement and discuss whether or not it hurts the pursuit of freedom. I agree with the importance to look to the past in order to inform our political behaviour moving forward. Nonetheless, if we are to align with the #BlackLivesMatter movement, we must be willing to challenge what is often considered to be “proper” dissent. The review concludes with hypotheses about what black Americans should do as we work to reimagine a society where oppression is not integral to the maintenance of the American project.     

Charismatic Catholic Renewal in Bougainville: Revisiting the power of Marian devotion as a cultural and socio‐political force

This article explores the interplay between culture and Christianity by detailing the history, experience, and impact of the Charismatic Catholic Renewal in the Autonomous Region of Bougainville in Papua New Guinea (PNG). In 1985, the PNG Catholic Bishops' Conference approved the charismatic movement as one of the authentic movements for spiritual renewal of the Catholic Church in PNG. However, the conference stressed this renewal not to be made independent or outside of the Church. In this article I discuss how in Bougainville the Catholic Charismatic Renewal (CCR) has been predominantly operating ‘outside’ the institutional Catholic Church, drawing upon both Catholic and cultural logics to mobilise devotees across Bougainville towards renewal and political change. In particular, I will focus on various local Marian movements, elucidating the power and force of the CCR in contexts of Bougainville's civil war (1988–1998). In doing so, this paper will explore what Catholicism and CCR may contribute to discussions about the positioning of culture within Christianity, at the same time showing how charismatic Marian devotion invites reassessment of recent prevailing discussions on cultural ‘continuity’ versus ‘rupture’, as well as doctrinal boundaries held so dearly by the CCR and the Roman Catholic Church in general.     

The Untold Sacrifice: The Monotony and Incompleteness of Self-Sacrifice in Northeast Brazil

There is no such thing as an accidental sacrifice. Sacrifice is always pre-meditated, and if not entirely goal-oriented, at the very least inherently meaningful as a process in itself. This paper is about how we might begin to understand sacrifices that do not conform to these rules. It concerns the question: does sacrifice exist outside of its (often) dramatic, self-conscious elaboration? Within the Brazilian Catholic tradition everyday life – ideally characterised by monotonous, undramatic, acts of self-giving – is ‘true sacrifice’. For ordinary Catholics, the challenge is not how to self-sacrifice, but how to make one's mundane life of self-sacrifice visible whilst keeping one's gift of suffering ‘free’. In this paper I describe, ethnographically, the work entailed as one of ‘revelation’ and use the problems thrown up to reflect upon both the limits and advantages of Western philosophical versus anthropological understandings of Christian sacrificial practices to date.     

Saintliness and Sincerity in the Formation of the Christian Person

Taking into account the composition of Pentecostalism – a mixture of, on one side, a Protestant tradition that allows the constitution of the ‘sincere person’, and, on the other side, the enchanted aspects of personhood – what happens when this message is disseminated in a context with a long Catholic tradition by ‘translators’ socialized in the Catholic culture; in other words, by people with a particular interpretation of the Protestant tradition? In this article, the author explores this question and shows how the Catholic framing impacts the arrangements for accommodating the semiotic ideologies of ‘sincerity’ and ‘saintliness’ within Pentecostal religiosity, resulting in singular manifestations of the collective project and of the regional Christian Person.     

No guarantees: Symposium on Black Feminist Thought

In this article, I describe four main ideas of Black Feminist Thought as well as the social and intellectual context that influenced how and why I wrote the book. Building on this foundation, I explore how the articles in the Symposium both connect with these key ideas as well as point to ongoing challenges for black feminism. Because there are no guarantees that Black feminism will persist, the richness of the different ways that these contemporary scholars read Black Feminist Thought provides important guidance for similar knowledge projects that are placed in service to social justice.     

The problem of political blackness: lessons from the Black Supplementary School Movement

The Black Supplementary School Movement has a fifty-year tradition of resisting racism in Britain. Central to the movement is a construction of African Diasporic Blackness that is marginalized in British scholarship. ‘Political blackness’, based on the unity ethnic minority groups, is an important frame of reference in Britain. This article will examine the limitations of ‘political blackness’ in relation to research carried out in the Black Supplementary School Movement that involved interviews with key activists and an archival analysis of documents at the George Padmore Institute. Political blackness is based on an inaccurate understanding of the relationship between multiculturalism and anti-racism; a misreading of the complex and global nature of racism and a non-strategic essentialism. The concept also creates a form non-whiteism, which disempowers ethnic minority communities and works to delegitimize African Diasporic Blackness, which has a tradition of resisting racist oppression.     

Mediat(iz)ing Catholicism: saint,spectacle, and theopolitics in Lima,Peru

This article examines the annual public procession in Lima, Peru, of the Señor de los Milagros (Lord of Miracles) in relation to issues at the intersection of Catholic Christianity, media, and political authority. Through a theopolitical lens alert to the intermeshing of political sovereignty and authority with theological (Catholic) worldviews, I inquire into media and the Señor de los Milagros procession along three key intersecting themes that link scales of local and global Catholicism: performance, identity/belonging, and control. Key to my argument is the idea of the miraculous (lo milagroso), a culturally resonant register of embodied affective experience with compelling power, which points to how senses of belonging, authority, and ‘proper’ Catholic subjecthoods are intensified by Catholicism's diffusion through new mediatic forms, especially in church-generated productions. A consideration of media technologies, mediation, and Catholicism nuances theoretical assumptions within the anthropology of Christianity, and also suggests that the anthropology of religion should attend more closely to mediation and mediatization as newer media infrastructures – channelling flows of information, images, and affects – extend ‘the religious’ into other social spheres.     

Global Health Care Justice,Delivery Doctors and Assisted Reproduction: Taking a Note From Catholic Social Teachings

This article will examine the Catholic concept of global justice within a health care framework as it relates to women's needs for delivery doctors in the developing world and women's demands for assisted reproduction in the developed world. I will first discuss justice as a theory, situating it within Catholic social teachings. The Catholic perspective on global justice in health care demands that everyone have access to basic needs before elective treatments are offered to the wealthy. After exploring specific discrepancies in global health care justice, I will point to the need for delivery doctors in the developing world to provide basic assistance to women who hazard many pregnancies as a priority before offering assisted reproduction to women in the developed world. The wide disparities between maternal health in the developing world and elective fertility treatments in the developed world are clearly unjust within Catholic social teachings. I conclude this article by offering policy suggestions for moving closer to health care justice via doctor distribution.     

How did Death become a Saint in Mexico?

Over the last decade, the cult of La Santa Muerte (St Death) has attracted a remarkable number of followers in Mexico and the USA. Whereas the social context of her devotees, who tend to live on the fringes of society, has attracted ample attention from scholars and journalists, one of the principal puzzles is still how a skeleton image of death has come to be seen as a saint by large numbers of Catholics. How is it possible for this figure to embrace such antagonistic qualities as death and sainthood in a Christian context? In this semiotic-material exploration of the image's genealogy, I suggest that La Santa Muerte should be seen as a coalescing of two radically distinct images of death: the popular-secular Catrina and the occult-biblical Santísima Muerte. The St Death venerated today encompasses the ambiguities of the two and creates an exceptionally vibrant and popular Catholic image.     

Pedagogy of the Black academic

I am just starting my career as a cancer biologist, but I have always been a Black man in America. This means that I have always inhabited a world that generally disregarded my existence in some form or another. It is June 17th, 2020 and protests have been happening for weeks since the killing of George Floyd in Minneapolis. The current state of America may be uneasy for some, but for many Americans, the looming threat of exclusion and violence has been an unwelcome companion since birth. This letter is not about a single person, but the Black academic’s experience of race inside and outside of the academy during a time of social upheaval. I have trained in a variety of institutions, big and small, and all the while acutely aware of the impact of my Blackness on my science. The intent of the following is to provoke the reader to reflect on how we as a nation can move toward radically positive change and not incremental adjustments to the status quo. The views expressed are my own and are the result of years of personal experience observing the anti-Black standard in America.

About the AuthorI am currently a cancer biologist at the University of Minnesota Medical School. My lab works to eliminate cancer health disparities in African Heritage communities and investigates the roles of lipids in modifying the immune response in tumors. This is what I do, but not all of who I am. I am also the eldest child of a mother, who managed to convince me that she had eyes in the back of her head (thank you, Mom; it kept me honest). I am a big brother, a husband, and a father. I also consider myself a fortunate Black man in America. I grew up in places where many of my friends did not live to adulthood. If they managed to survive past adolescence, it was usually their dreams that died prematurely. I was lucky to have survived and to continue chasing my dream of becoming a scientist. I never considered myself the fastest, strongest, or even smartest kid growing up, but I was the most determined. Determined, despite the lack of access to role models in science that looked like me or shared my life experience. Now my mission is to increase the number of dreams achieved and impact as many young minds as my time on this planet permits.As a Black scientist, I sometimes have to remind myself that I have never been immune to racism. Because as you spend thousands of hours delving into the microscopic world, the macroworld starts to fade into the background like white noise. And if you get good at it, you almost forget about the strange looks, the excessive questioning, or even the obligatory “tailing” in stores, on campus, or at home. But it is strange to realize how much you have grown accustomed to discrimination and the fact that you unconsciously prepare for it daily, before it ever shows its ugly head, like a prize fighter training months before a fight.This past month, amid the Coronavirus Disease 2019 (COVID-19) pandemic, the rest of the world has decided to say police are bad, and oh, by the way, Black lives matter too—as if the oppression of Black bodies was new, or as though the recent string of names added to the ever-growing list of innocent Black Americans killed by authorities is an atypical occurrence. Well sadly it is not, and it never has been in this country or any other place with colonial origins. That is the truth, and there is no other way to state it. America is a country built on and driven by racist ideology.So, as a Black American in an “essential” worker role (I am now working on COVID–19-related research), I have physically been at work daily during the pandemic, as the spirit of solidarity sweeps the globe. As much as I want to say this is progress, I find myself asking “why now, and not then?” Why didn’t this happen when Trayvon Martin was murdered; why didn’t this happen when Rodney King was beaten (Alvarez and Buckley, 2013; Mullen and Skitka, 2006)? Is it a sign of the end times, or is it just that racism/White supremacy has finally run its course?I have a theory about why we are now seeing a mass movement against discrimination and police brutality (a.k.a. state-sanctioned murder). My theory states that had it not been for COVID-19 and the nationwide shutdown of normal life, none of this protesting would even be feasible. Why do you ask? The simple answer is that some people with the financial means can normally find ways to distract themselves with various activities, some noble and some … not so much, whereas other folks are less able to disconnect from the drudgery of hand-to-mouth living. Leave it to a global health crisis to reprioritize everyone’s entire life in one fell swoop. Suddenly, people who had vacation plans are stuck at home, whereas people who were just making ends meet are now unable to make those ends meet anymore. The haves and the have-nots are now both in an altered reality. Does this make them equal now? No, but it does allow people to see who their real friends, allies, and enemies are. I suspect that it’s the pulling back of the curtain that has made many people ready to fight, not to mention it is also very likely that many folks, after experiencing weeks of cabin fever, just needed some way to let off all that pent-up energy.Before COVID-19 became a full-time concern, tensions in the United States were already high as the recent killings of unarmed Black Americans (Breonna Taylor and Ahmaud Arbery) had gone viral and cries for justice echoed from coast to coast (Lovan, 2020). Once the reality of the pandemic set in and shelter-in-place orders were issued nationally, the situation became a powder keg waiting for just the right moment. That moment happened in North Minneapolis on May 25, 2020. With the release of the video showing the killing of George Floyd, the entire country and much of the world had a reason to go on a “righteous rampage” that has seemed to get the results some thought impossible to achieve. It cannot be overstated how critical social media has been in displaying the oppression of Black Americans at the hands of authorities to the entire world.Now, several months into the protests, the possibility of a “new’’ new normal has people dreaming of singing Kumbaya in technicolor. Yet, as one of the few Black faculty on my campus, I still feel like people are watching me, but for a different reason now. As various reforms are broadcast across the university, the random wellness “check-ins” start creeping in, and the requests for feedback on “new initiatives’’ seem to be like a new flavor of spam in my inbox.Now, I do appreciate the fact that people are starting to notice the oppressive nature of not being White in today’s world (in particular being Black in America), but I have been doing this for a while now, and I am not sure if hashtagged initiatives are healthy for anyone. Plus, it’s kind of creepy watching all of these people jump on the social justice bandwagon, when they weren’t here 4 mo ago or 4 years ago. For many Black academics, it is not about being involved with something when it’s trending; it’s about being “about that life” when it is inconvenient as hell. Again, I do appreciate the fact that more people are willing to fight oppression, racism, and White supremacy (even if only digitally), but you will have to forgive me if I do not trust you just yet. I mean, you are just checking in during what could be the last leg of a marathon, and we’ve been running this whole damn time!Here is a short answer to every wellness check-in email that many of the Black academics I know have received in the last 2 mo: “we were never okay in the first place, but thanks for FINALLY asking!” We don’t need any more bias training, hashtags, or email check-ins. It was a nice start, but it too has become a part of the status quo. The work now and always has been the eradication of underrepresentation, hurtful socialization, and ridiculously skewed power dynamics, not just the awareness of the fact. I don’t have all the answers, but if real change is desired, I think we can first start by teaching history accurately to EVERYONE, no more whitewashing the reality of America’s story and ignoring the contributions of Black academics (and Black Americans in general). Second, stop being silent when you see or hear racism at work or home. If you do nothing when racism shows up, you ARE a racist! Third, the privileged class must relinquish their “privilege” once and for all. That means the powers that were inherited based on historical (and present day) theft and oppression have to dissipate, with the ultimate goal of power sharing. The country club atmosphere of academia and the “fit culture” must erode in favor of true meritocracy. The best person for the job and not “the person who won’t make me uncomfortable by making me see my own deeply held prejudices and fears.”Honestly, Black academics SHOULD not be charged with the task of fixing broken systems, along with protecting themselves and mentees, while working toward tenure. But if we (Black academics) are not driving the car, progress will likely go the wrong way again (getting rid of Uncle Ben and Aunt Jemima does not correct the underlying pathology). Paulo Freire’s Pedagogy of the Oppressed speaks to this in saying, “the violence of the oppressors prevents the oppressed from being fully human, the response of the latter to this violence is grounded in the desire to pursue the right to be human … the oppressed, fighting to be human, take away the oppressors’ power to dominate and suppress, they restore to the oppressors the humanity they had lost in the exercise of oppression.” (Friere, 1972, p. 56). This means that if we (Black academics) want to be treated as humans and as scholars, we must show you what that humanity looks like FIRST. Now the question is, are you willing to learn or are you going to co-opt this moment, this movement to make it into something that fits your preconceived notion of the acceptable levels of Blackness in the academy?     

The lapsed and the laity: discipline and lenience in the study of religion

This article cautions against an ‘earnest turn’ within the anthropology of religion, pointing up the tendency for anthropologists of religion to over‐emphasize the role of discipline in the construction of the religious subjecthood over mechanisms of leniency and compromise. Taking the Catholic Church as an example, I show how discipline and lenience have been co‐constitutive of Christian subjectivities, as different movements in a gigantic choreography which have spanned and evolved over several centuries. By looking at certain technologies of lenience that have emerged over the course of Catholic history, I trace an alternative genealogy of ‘the Christian self’; one in which institutional growth, power, and survival depended not only upon the formation of disciplined bodies and interior dispositions but also upon a carefully managed division of labour between clergy and laity, as well as upon a battery of legal commutations and practical avoidances aimed at minimizing the effort and pain of the ascetic approach. Taking the concept of ‘lapsedness’ as cue, I ask to what extent the ‘lapsed Catholic’, rather than indexing an ever‐increasing tendency towards secularism, might already be contained and accounted for within Catholicism as a living, evolving form.     

Effects of News Frames on Perceived Risk,Emotions, and Learning

The media play a key role in forming opinions by influencing people´s understanding and perception of a topic. People gather information about topics of interest from the internet and print media, which employ various news frames to attract attention. One example of a common news frame is the human-interest frame, which emotionalizes and dramatizes information and often accentuates individual affectedness. Our study investigated effects of human-interest frames compared to a neutral-text condition with respect to perceived risk, emotions, and knowledge acquisition, and tested whether these effects can be "generalized" to common variants of the human-interest frame. Ninety-one participants read either one variant of the human-interest frame or a neutrally formulated version of a newspaper article describing the effects of invasive species in general and the Asian ladybug (an invasive species) in particular. The framing was achieved by varying the opening and concluding paragraphs (about invasive species), as well as the headline. The core text (about the Asian ladybug) was the same across all conditions. All outcome variables on framing effects referred to this common core text. We found that all versions of the human-interest frame increased perceived risk and the strength of negative emotions compared to the neutral text. Furthermore, participants in the human-interest frame condition displayed better (quantitative) learning outcomes but also biased knowledge, highlighting a potential dilemma: Human-interest frames may increase learning, but they also lead to a rather unbalanced view of the given topic on a “deeper level”.     

Religion on Dover beach

How does transcendental religion flourish when a secular frame sets conditions of belief? This question is put in a case study of the Catholic Newman Society at the University of Melbourne (1955–65). The Society flourished in a secular University where Charles Taylor’s ‘immanent frame’ was supposedly in place. Explanations are found in the particular spirituality nurtured in the Society and in the contingencies of Australian Catholicism in the mid‐twentieth century, but also in the conventions of secular discourse in the University. Conclusions drawn from the case are: (i) that there are elective affinities between some forms of transcendental religion and a secular context; (ii) that social science dichotomies that separate the religious and secular obviate appreciation of elective affinities and hybridisation; (iii) that there are parallels between ethnographic inquiry and inner‐worldly spirituality that may help us develop a conversational ethnography.     

The annual Day of the Dead song contest: musical‐linguistic ideology and practice,piratability, and the challenge of scale

Building on research theorizing scale, this article proposes augmentations to existing frameworks that will help illuminate how localities are linked to ‘stranger collectives’ like nations, ethnicities, and global religious ‘communities’. In this case of ethnic revival from Mexico's Sierra Mazateca, people use new vernacular literacy practices tied to local musical performances as a way of ‘customizing’ modular forms deployed by national and global institutions to manage indigenous difference. People ‘re‐imagine’ locality through a localized indigenous literacy that takes templates provided by the Mexican state and the Catholic Church and places them in productive tension with local context: musical properties of the indigenous language Mazatec, locally valued performance practices, and local musical‐linguistic ideologies. While this revival movement draws on immanently modular forms, once locally embedded they become ‘unpiratable’, and constitute a new resource for inscribing local belonging. This case suggests the importance of considering linguistic and musical aspects of social context often taken for granted in anthropological investigations of scale.