Shirley Tate

Shirley Tate
Leeds Beckett University | LEEDS MET · Carnegie School of Education
PhD Sociology, University of Lancaster, UK
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School of Sociology and Social Policy Leeds, United Kingdom
‘Unconscious bias happens by our brains making incredibly quick judgements and assessments without us realising. Biases are influenced by background, cultural environment and experiences and we may not be aware of these views and opinions, or of their full impact and implications. This article opposes this point of view by arguing that bias is not...
This introduction constructs a Black decolonial feminist approach to Black beauty shame. Black feminisms-US, UK, Caribbean, Indo-Caribbean, African and Latin American—illustrate that intersectional racism/racialization matter for theorizing which centres Black women. A Black decolonial feminist approach to beauty and ugliness draws on Wynter, Espin...
Looking for shame when it is not uttered motivated an analysis that incorporated conversation analysis with discourse analysis to produce an ‘ethnomethodologically inclined discourse analysis’ (eda). Interviews with UK Black and Black-white ‘mixed race’ women were transcribed using a conversation analytic transcription to capture the intensificatio...
Constructed through enslavement and colonialism, Black beauty shame drags the coloniality of power, being, knowledge and affect into the twenty-first century. Its silencing and silences work through intensification, which floods one with a suffusive sensation that isolates through precise individuation and a relationality which one cannot control....
White beauty iconicity is necropolitical because Black and Black-white ‘mixed race’ women live within shaming events produced by their aesthetic hierarchy positioning as ugly. Whiteness continues as the beauty ideal in the Global North/South-west and is a necessary defining context for aesthetic life. The promise of white ideal beauty continues to...
Affect is racialized with respect to Black beauty shame because beauty/ugliness is a socially constructed, culturally specific binary and within the ‘structure of feeling’ in the Global North/South West anti-Black African descent racism structures our experiences within racialized assemblages. Shame is attached to judgements of Black beauty/uglines...
This chapter uses ‘brownness’ as ideal to take up a discussion of somaesthetics and sarkaesthetics through looking at the shame caused by negative aesthetic value within Black Nationalist politics attached to being Black-white ‘mixed race’ and its ‘dissing’. That is, Black women’s bodies are a medium for creating aesthetic value through the subject...
Black beauty shame matters in global racial capitalism. Global racial capitalism depends on Black ugliness as a source of surplus value through its over-exploited hyper-visibility which maintains white and Black lighter-skinned beauty norms. There are colonial and Black Nationalist aesthetic formations which necessitate that we develop ways of beco...
Skin bleaching/lightening/toning, a transracial multi-billion-dollar global enterprise, involves transnational pharmaceutical/cosmetics companies and local entrepreneurs. About 15 % of the world’s population consumed skin lighteners in 2014, with sales projected at US 19.8 billion dollars by 2018 (Neilson 2014). Japan is the largest market and pill...
This special issue emerged out of the continuing concern with how best to deal with institutional racism in HEIs that we have long shared as colleagues in the Centre for Ethnicity and Racism Studies (CERS) at the University of Leeds, as discussed by Ian Law in this volume. The 2013 conference ‘Building the Anti-racist University: Next Steps’ was fo...
Bleaching is labelled medically harmful and risky by the UK state and its National Health Service and illegal by UK Local Authority Trading Standards Services when it is practiced by poorer Black women using unregulated products from elsewhere containing mercury and hydroquinone. However, middle class/elite skin lightening/toning in Harley Street c...
Skin speaks. It is not just organic matter but the most visible signifier of racial difference. This book looks at what Black lighter skin means in our 21st century ‘post-race’ world, through the prism of the cross-gender/sexuality/race/class/age/region practice of shade shifting through Skin Bleaching/lightening/toning. Skin bleaching analyses pra...
Bleaching/lightening/toning is affective, whether vilified by non-bleachers or valorised in communities forged through pain in Jamaica and South Africa. Bleaching produces bodies and communities engaged in ‘race’ performativity, which does not produce the failed whitening of colonial mimicry. Instead, it produces a third body which actively engages...
Skin bleaching is a big, international business, participated in by global capital and local entrepreneurs, where brands become globally transgenerational as well as transracial. The chapter looks at Nadinola ads in newspapers, magazines and online from the 19th to the 21st century, as well as online infomercials for glutathione, and edu-mercials t...
This chapter destabilizes the Manicheanism of iconic whiteness and authentic Blackness in skin bleaching’s racialized gender, political and libidinal economies. The discussion begins with ‘white face’ in Europe, the Caribbean colonies and the United States before looking at the complex meanings of the practice among Black women in different Black A...
The conclusion decolonizes the racialized gender political, and libidinal economies of skin by asking, Can Black people construct skin colour tastes for Black bodies, rather than having such tastes always rooted in white supremacy? What would happen if those who are a negative aesthetic space occupy that space? What can be done to resist fetishisti...
Shirley Anne Tate analyses the aesthetics of creolization. Introducing the cultural politics of beauty into Glissantian creolization she shows that aesthetics has the potential to take us beyond a simple mètissage to enable us to see how a nation understands itself. Discussing the example of the crowning of 20 year-old black ‘mixed race’ Rachel Chr...
This book identifies and engages with an analysis of racism in the Caribbean region, providing an empirically-based theoretical re-framing of both the racialisation of the globe and evaluation of the prospects for anti-racism and the post-racial. The thirty contemporary territories of the Caribbean and their differing colonial and post-colonial con...
Black Women's Bodies and the Nation develops a decolonial approach to representations of Black women's bodies within popular culture in the US, UK and the Caribbean and the racialization and affective load of muscle, bone, fat and skin through the trope of the subaltern figure of the Sable-Saffron Venus as an 'alter/native' (Truillot, 2003). Enslav...
This book's discussion of skin bleaching, lightening and toning in Black Atlantic zones disengages with the usual tropes of Black Nationalism and global white supremacy such as 'the desire to be white', 'low self-esteem' and 'self-hatred' and instead engages with the global multi-billion dollar market in lighter skins with products from local cosme...
This chapter provides a synthesis of historical and contemporary racial logics in the Caribbean region. The global financial crisis has hit the Caribbean extremely hard due to its economic vulnerability, resulting from a recent history of stagnation with high unemployment, low growth and substantial debt. Patterns of inequality exacerbated the impa...
As the quotes above show, it is difficult to speak about the Caribbean. In this cultural meta-archipelago there is nothing essentially Caribbean. There is only a cut and mix of cultures and bodies that translate differently across national territories that are imbricated within local national discourses of race, belonging, identifications and mater...
When we think of whiteness in the Caribbean, to what do we necessarily refer? What census and other enumeration statistics1 illustrate is that the countries of interest in this chapter — Jamaica, Trinidad and Tobago, and Barbados — have a large African-descent presence; ethnicity is figured racially and by ancestral national origin; black and white...
During 1988, thousands of Indo-Trinidadians ‘fled’ to Canada seeking ‘refugee status’, claiming that they were victims of racially inspired discrimination in their own country. Indeed, the collapse of the National Alliance for Reconstruction (NAR) coalition helped to fuel the embers of disenchantment which had smouldered in the breasts of many Indi...
Across this region the contemporary construction of multiracial nationalisms belies the lived dynamics of coherent, well-understood, highly structured hierarchies of skin colour that constitute contemporary racial Caribbeanization. Racism in the post-emancipation Caribbean is ‘an iniquitous protean monster’, a living, dynamic social force (Premdas,...
This book identifies, and engages with, an analysis of racism in the Caribbean region, contributing further to the Mapping Global Racisms series and an empirically based theoretical re framing of both the racialization of the globe and the evaluation of the prospects for anti-racism and the post-racial. The 30 contemporary territories of the Caribb...
Black liberation thought is foundational for Black Critical Race Theory (BCRT) which in turn is crucial for unpicking the operation of white power in organizations. Such unpicking is urgent given the observation that in organizations racism melts into thin air even as it permeates their very walls. ‘I just can't quite put my finger on it’ engages w...
This paper speaks against tolerance as an instrument of institutionalized anti-racism within academia where collegiality is a minimal expectation in interpersonal interactions. Through auto-ethnographic readings, the discussion focuses on the racial affective economies produced in universities as tolerance ‘makes race ordinary’. Within this reading...
Judith Butler’s (1990, 1993) groundbreaking work has led to the permeation of performativity into other theorisations of difference. This chapter engages with the (im)possibilities of the black body’s ‘race’ performativity as it comes up against the ‘race empire’. It does this by focusing on the question of whether ‘mixed-race’ naming as black, as...
The aim of this article is to understand the affect of estrangement expressed as pain and loneliness within spaces of incarceration. The article will tease out the dissonances and the tensions of both the loneliness of pain and pain as loneliness expressed in the narratives of older women lifers in prison and former political prisoners. Specificall...
Black beauty shame emerges within the Black/white binary because of the beauty values sedimented in our structure of feeling since African enslavement. This article does not start from white beauty as the ideal, but focuses on the performativity of Black beauty shame as it transforms or intensifies the meanings of parts of the body in Jamaica and i...
The debate on Michelle Obama’s ‘right to bare arms’ illustrates that American cultural politics is far from ‘post-racial’. Through reading ‘Michelle O’ as a body out of place, at once exoticized, fetishized, and affective, this article shows the continuing location of the First Lady as white as well as exploring how stylization revisions the raced,...
Reading Heading South as a decolonial romance reveals anxiety about the liminal location of young male citizens in 1970s Haiti caught within the necropower of state terror and US imperialism. Focusing on young men selling “romance” on the beach within the continuing colonial relations between the United States and Haiti and black and white bodies,...
Previous work discussing Black beauty has tended to concentrate on Black women's search for white beauty as a consequence of racialization. Without denying either the continuation of such aesthetics or their enduring power, this book uncovers the cracks in this hegemonic Black beauty. Drawing on detailed ethnographic research amongst British women...
Theorising hybridity within Postcolonial Studies is often done at a level which seems to exclude the everyday with the exception of its relevance for the cultural productions of migrants and dominant culture's "eating the other". This article uses the exploration of hybridity as an everyday interactional achievement within Black "mixed race" Britis...
Dark skin shade and natural afro-hair are central in the politics of visibility, inclusion and exclusion within black anti-racist aesthetics. This article focuses on black beauty as performative through looking at how the discourse of dark skin equals black beauty is destabilized in the talk of 'mixed race' black women. A dark skin shade and natura...
This paper is about the (im)possibility of ‘the Black community’. Specifically it is about how the process of translating melancholia in talk on life stories makes ‘the Black community’ (im)possible. Its (im)possibility arises because translating melancholia leads to critical agency (Khanna, 200314.

Khanna , R. 2003. Dark continents: Psychoanalysi...
The focus of this article will be on inserting the words of older women in prison into debates on time, agency and gendered identities in total institutions. Specifically, the article will address the complexity and contradictions of the time of ‘a mediated real’, and how this impacts on embodied identities within prison timescapes. This will be ex...
British Caribbeans manifest both a “global” and a “local” identity through complex language behavior including codeswitching. It is the Creole which most connects “globally” — to other speakers of Creole, to the British youth culture which now accepts Creole/patois as an element, and to the world-wide Black music culture. Meanwhile “English” for bl...
The body is capable of being fashioned to become a representation of the self, a signifier of personal identity. The specific body which is of interest here is that which has been inscribed by women with ‘the masculine’ through the rigorous diet and exercise regime of weight-training for muscular gain. Using Black and white women’s narratives as da...
Evidence is produced to show that in London Jamaican, a type of Jamaican Creole, Bradford Jamaican, another variety of Jamaican Creole, and the London English of Caribbean adolescents, the tags you know what I mean and you know are used to perform rather than to elicit agreements, as they do in better-studied varieties of English. The evidence rest...
A short-form book 50, 000 wrods by August, 2017
Carnegie School of Education Leeds, United Kingdom
Department of Linguistics and English Language
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Shirley Tate ist ›Senior Lecturer‹ in Cultural Studies an der Manchester Metropolitan University, UK. Sie hat zahlreiche Publikationen zum Thema Hybridität und Schwarze Identität. Ihr Buch mit dem Titel: Black Skins, Black Masks: hybridity, dialogism, performativity (2003) ist bei Ashgate erschienen.
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“Everything starts from a dot.” ~ Wasssily Kadinsky

Die Realität des Schwarzseins:
Die Psychodynamik weißer Mythen
Shirley Tate, 2012

Die Angst vor der Schwarzen Frau, vor ihrem Urteil über die Psyche der weißen Frau ist eine interessante Position mangelnder Privilegiertheit. Sich selbst als eine Person darzustellen, die Angst empfindet und ihren ganzen Mut zusammen nimmt, um die Geschichte „ungefiltert“ zu erzählen, zeugt freilich von Privilegiertheit. Wenn du deine Vorurteile der rassisierten Anderen gegenüber offenlegst, um ein antirassistisches Bewusstsein zu behaupten, dem du dich vielleicht nicht einmal politisch verbunden fühlst, zeugt das von Privilegiertheit. Ebenso der Versuch, über das Mitgefühl der Anderen aufgrund des gemeinsamen feministischen Standpunkts zu Vergewaltigung, Frauenhass und häuslicher Gewalt einen Freispruch von Rassismus zu erlangen. Die stille Aufforderung, die Schwarze Frau möge im Namen von Schwesternschaft für die feministische Sache Partei ergreifen und dabei weißen Rassismus unterstützen, festigt die unsichtbaren Privilegien des Weißseins, die im Feminismus auch heute noch oft unbemerkt bleiben. Damit Schwesternschaft proklamiert werden kann, verlangt der Feminismus immer noch eine radikale Loslösung der Schwarzen Anderen von ihrer Rassisierung und von Schwarzer Politik.

Zu sagen, dass du Angst hast, bringt dich in eine unterlegene Position und impliziert zugleich Überlegenheit. So kannst du deine Angst vor dem Schwarzen männlichen Anderen ins Feld führen, ohne dass dies deinem Ruf schaden würde, denn niemand wird dich als „Rassistin“ beschimpfen. Schließlich ist es ein Allgemeinplatz, dass die Bedrohung durch den Körper des Schwarzen Mannes weiße Panik heraufbeschwört. DU vergisst Rassismus und deine eigene Komplizenschaft, weil DU das kannst. DEINE weißen Privilegien machen es DIR möglich, Rassismus verschwinden zu lassen. Rassisierte Körper werden von DEINEM Blick fixiert, die rassisierten Anderen aber können Rassismus niemals vergessen. Am meisten hat mich an Privilege fasziniert, wie in einem Interview mit
Ненасытная брюнетка трахает себя в жопу большим самотыком
Сексуальная малышка Maya отдыхает в сибирском отеле
Куни на пляже

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