Resource Guide

Student-centered knowledge production and public engagement are components of our Futures Initiative course. With this open access resource, we hope to share our Black diasporic vision widely.

Include your contributions directly in the bolded sections below (with your initials at the end of each contribution in order to keep track while organizing the collective document).

Our Course

The course offered a space to collectively reflect on critical ethical, practical, and theoretical issues I had been experiencing in my work. More specifically, the need for alternatives that do not simply oppose the status quo or reproduce oppression, but that work a tension between the two to find new paths forward for our liberation. Most importantly, students and professors provided a community of care for those fighting for liberation - an often neglected but necessary intervention in academic settings. - Josh Adler

When searching for courses for the spring, I knew I wanted a course that focused on the Black diaspora and that was somewhat unconventional. I wanted to learn and dig deep on what it meant to have diasporic visions. On the first day of class, I fell in love with the multimedia-pedagogical approach the professors had set for us. Engaging with art, film, village visitors, and readings had so much depth. Moreover, I felt that the village visits were pivotal to the course as guests would stir our dialogue to new directions. One of the main key takeaways from this course is that the arts and the academy are constantly conversing. Another key takeaway is that this course’s dialogues and readings gave me the necessary language and direction to further my research interests. - Rosa Angela

The title and co-teaching format of this course was an immediate draw, emphasized further by the course description and goals of the two brilliant Black women professors who envisioned and designed this course. Structured around critical and provocative keywords like “legacy” and “transformation,” the intentional grounding of language not only helped to guide us through thousands of years of history and millions of miles of terrain, but highlighted the fact that while these terms are commonly used in the academy and across various publics, even a small class of students may not share the same approach to, understanding or usage of such words and notions.

When I was considering my coursework for this semester, I knew that I wanted to explore my research interests from a perspective that centers the contributions of Black communities and scholars. I was excited to find a course that allowed us to contextualize our interests within a Black radical tradition and encouraged us to look forward toward an application of our research that can meaningfully shape futures we seek to build. I greatly appreciated the ability to explore themes that I had previously considered to be tangential to my own interests and contemplate their relevance to my field and a broader vision for a liberatory future. Further, exploring these themes has broadened my interests in new and exciting ways that I hope to expand upon in future research. - Darializa Avila Chevalier

I love visioning – it is the balm that keeps my Black body here on this earth. I think perhaps one of the greatest forms of oppression we can experience as a people is the inability to vision a new way forward. When I read the title of the course “Black Diasporic Visions” I knew immediately that I needed to enroll! Unfortunately, the class was at capacity and I had to be added to a waitlist but I was determined to find my spot in this classroom. And I did! My spirit said I needed to be here, and I fully agreed. I loved getting the opportunity to learn from my peers. I believe deconstructing power starts with deconstructing the classroom and learning spaces. The opportunity to try on different modes of pedagogy and discussion formats kept my interest and excitement for every week. As a neurodivergent learner, having multiple types of texts (visual, sonic, written, performance) felt really accessible – and again moved us away from the “worship of the written word” to a place that honored multiple forms of knowledge production. This goes without saying but I loved that the course was Black, the readings Black, the instructors Black. Black space is sacred and I cherish any academic institution that sees and understands the value of this. - Brittany Brathwaite

I took this course because I have a keen interest in exploring Blackness beyond.My partner studies Native American legal history and told me about the termination mythology as a praxis which means that Native Americans are only ever discussed in colonial terms, they are only ever discussed in terms of the past not of their vibrant and challenging present realities or of the threats and possibilities they face in the future. This resonated with me deeply and I immediately thought that Black people share a similar treatment in the American and Global imagination. Black people exist in the academy predominantly from the perspective of slavery and the civil rights movement, petrified in our pedagogy, and so rarely does Afro Diaspora studies reach beyond this petrification, beyond the present challenges connected to centuries of oppression and into the future. This class excited me as an opportunity to challenge and imagine Black Futures and to frame so many of the topics I have studied at CUNY as questions of possibility instead of just explorations of harm. (What went wrong? Why are things this way? Vs How should things be? How can we get there? What would a world be like where this was the case?) In terms of changes I would make to the course, I think I would like to hear a lot more from our professors about how the topics connect to their work and their expertise, to contextualize some of the thoughts and participation from us. Also because their experiences engaging with these themes and institutions are what we should both expect to also confront and focus on transforming. Hearing about their process, limitations and aspirations will help guide us. - J. Michell Brito

In a time of anti-Black, anti-human rights political discourse, and economic instability, questioning how Black life will look in the future felt enclosed. The course, Black Diasporic Visions: (De)Constructing Modes of Power, operationalized institutional space to facilitate necessary imagining and dreamwork to confront and resist dominant genocidal logics that permeate what feels like every corner of daily life. Being guided with art to allow for expression to foster and expand our intellectual limits falls in line with the intended methods of Black studies. As our colleagues worked with themes we addressed in class through political, professional, and personal anecdotes during class discussion and our presentations, the ability to center Black humanity, as rare as it is in the academy, was an encouraging expectation among colleagues. Future iterations of this course could challenge the physical and dimensional limitations of the academic classroom by joining other Black studies-focused academics and activist scholars worldwide in the social movement of Black Studies. I also believe at a time when United States imperialism consistently disorganizes Black life here and abroad, shifting away from dominant anglo discourse toward other Black diaspora language expressions is imperative. - OD Enobabor

I was drawn to this course by the idea of exploring visions for collective liberation of Black people across the globe. Liberation has been a constant pursuit in Black communities for a long time and I think everyone who is from the diaspora (as well as accomplices from outside the diaspora) must commit to making it a reality. My current commitment is primarily in academic and intellectual discourse and as an emerging scholar-activism. This course’s description and outline seemed to offer a powerful opportunity to deepen those commitments. The course keywords offered thought-provoking starting points for reflection weekly that was pushed further by texts, that were wonderfully challenging, multi-modal and multidisciplinary. The most interesting parts of the course were the weekly discussions. I valued deeply the learning gained from engaging with my colleagues, as well as Dr. Evangelista and Dr. Shedd. The varied and powerful perspectives shared often pushed my own thinking. - Ruben Mina

The syllabus was multimodal, innovative and full of open access materials. While each week’s focus could easily be an entire class to itself, the texts were wonderfully curated to examine these subjects from a variety of approaches, disciplines and personal interests, embodying a diasporic awareness of what scholarship can be and who students are. Our class discussions were powerful and engaging, expanded by student presentations and various “Village Visits” from a variety of academics, community leaders and artists. While it might have been more energetically and emotionally fulfilling to meet in person, the online Zoom sessions enabled more resources to be shared and for guests to easily attend, making the most of the virtual class setting. This was a transformational experience; I feel like not only do I know my self and purpose better, but that I was challenged academically, intellectually, culturally, and spiritually as I also had an opportunity to think, explore, and visualize Black Lives, pasts, presents/ce and Futures with our class in intimate ways. - Janelle Poe

I took this course because the word “visions” in the class title spoke to me about imagining, exploration and futurity, three technologies that interest me academically and personally. The course description spoke of imagining futures of/for the Black diaspora, which is necessary ongoing work for our people everywhere. I am Guyanese woman navigating the material and non-material borders of her homeland, her diasporas and beyond. Living within an intersection of constructed subjectivities, which are all affected by the legacies of colonialism, I feel like I am constantly trying to unpack the history that created me: dispossession, genocide, enslavement, indentureship, resistance, survival, migrations, and so on. From the course description, the class seemed to and did indeed take an interdisciplinary approach to these historical events and topics. I really appreciated the weekly topics or keywords we got to explore through the lens of our own work. Albeit I was personally flummoxed by identifying for myself exactly what that work is; not only what this is or could be, but also articulating why the work is important. I don’t yet have all the answers, but this class has certainly deepened and enhanced my thoughts on it. From my peers I’ve gained a wealth of a multitude of sources, articles, books, movements, art etc that I did not know before. It would certainly take the whole summer to explore them all. Regarding changes: I might only suggest limiting the time of village visits or making them every other week instead of every week, to allow time for more class discussion and exploration. Everyone’s presentations were so rich, that by the time two persons presented and offered their questions, time was limited before the visitor was due to speak. The breakout rooms were a terrific addition to the format of the class as we got to speak to peers in smaller groups and hear more about and from them; perhaps, breakout sessions could be integrated more. - Kayla Reece

I was drawn to this course because I wanted to think beyond the challenges of Black survival. After taking Black Feminist Praxis with Dr. Bianca Williams, I was introduced to scholarship and leadership of Black women and wanted to continue on this journey as I embark on my research in the field of social work. The syllabus was full of themed, inspiring pieces and I appreciated the peer-led dialogue. I think these learning experiences were the most valuable. - Ashleigh Washington

Our Vision

Grounded in the experiences of people from the African diaspora, an embodied politics of everyday life-making, beauty, struggle, and liberation that continuously pushes back against interlocking mechanisms of dispossession and dehumanization. - Josh Adler

My vision for the Black diaspora is to be free and live a life full of peace and joy. It seems so simple, but in a world that is riddled with anti-Blackness in the very foundations of political and social governance– it is hard to be free, at peace, and with joy. In a perfect world, I would love for the diaspora to be free of racism, xenophobia, sexism, transphobia, ableism, heterosexuality, capitalism and patriarchy. I think we need a multimode approach to dismantling these forms of ‘isms. Whether through education, the arts, or the dismantling of physical institutional structures and ideology. I think of racist ideologies that are taught and perpetuated– yet, Ruha Benjamin’s work reminds me that racism is also a form of technology. I believe we are working against an ideology (technology, if you will) that has been evolving for centuries– and maybe it will take centuries for these ideologies (technology) to be dismantled. - Rosa Angela

My vision for the Black Diaspora is one in which freedom is all encompassing. It is a world in which we are free to be who we wish to be, explore the depths of our wildest imaginations, and make them come to life. It is a world where we have the resources, safety, love, and community to do so. In this future, there will be laughter and wonder and movement that embodies the spirit of Sankofa. It is not a stagnant place and time, but rather one where we are constantly progressing toward a richer and more just relationship with the earth, each other, our pasts, and ourselves. It is a world we cherish because it is one we have built collectively, to meet the needs and fulfill the dreams we had not previously allowed ourselves to dream. This future exists. When we engage in the radical work of establishing lasting systems of care for one another, we engage in work that helps us get there sooner. - Darializa Avila Chevalier

I envision a world where everyone, especially Black women and girls have unfettered access to power, resources, and support to make informed, pleasurable and unapologetic decisions about their identities, bodies, and sexual and reproductive health. I believe that all Black folks will have the ability to lead self-determined lives and have all the resources to be able to do that. I know that liberation and justice for Black women and girls is possible in this lifetime. - Brittany Brathwaite

“If you don’t know what happened behind you, you’ve no idea of what is happening around you.” James Baldwin. As I see the 1619 project, in one sense a deeply futurist curriculum that radically updates history by taking a lens that historically would have never ever been possible, is literally being banned from schools across the country…. CRT has become a boogeyman for the terrors revealed through self-reflection. Why are we as a nation so afraid of self-reflection? I come to a continually cemented conclusion. Because meaningful change requires it. We cannot go forward without going backward. Until America and the world starts to acknowledge and accept its hideousness, it is impossible to understand that the horrors of the modern day are little more than echoes of the past 600 years of colonialism. The Sankofa, a tradition of the Akan tribe in Ghana, symbolizes the long held cultural belief in many Black societies that in order go forward, we must look back. That you must know yourself. I think that if we want to build a better future we must address much of the present, and that this is one of the best ways to deconstruct the unequal white supremacist power that prevents Black flourishing, and that makes forecast of the future look so bleak. But I also believe that Black folk in their own journey towards the future must continue to Sankofa, looking back at where we came, at what we lost, at who we have been, in order to determine where we are going, what we will gain, and who we will be. The Sankofa in that sense is an indigenous praxis that can both uproot the societal rot of revisionism that currently justifies inequality while also giving power to Black people to create something that is uniquely both old and new, both now and future, both pain and joy. - J. Michell Brito

I hope that a Black Diaspora can exist on this earth free- as part of a pluravision. I hope that this freedom does not depend on the alienation of others. I desire for the Diaspora to be able to be indigenous to many places on earth and beyond. These places will be considered places of freedom. Our identity will not be limited to the nation-state or colonial history. Instead, our identity will be attributed to the proverb; ubuntu- I am because we are. Africa is home, too, and it is relational to our own alienation. The land is another dimension of it. Psalm 68:31. - OD Enobabor

My vision for the Black diaspora is collective recognition of the unifying potential across the diaspora and for liberation from all oppressive systems. It is vital that we analyze the material conditions that people across the diaspora experience in a way that is not tethered to only one aspect of identity. I think there can, and probably should, be an array of strategies and frameworks employed that are responsive to the distinct conditions and ways of knowing/being in a given locale. However, I think it is important to avoid reproducing the same systems/forces—racial capitalism, patriarchy, ableism, neoliberalism, etc.—that currently oppress folks across the diaspora. Given the climate crisis, I would want to see climate justice be a feature throughout the Black diaspora in a way that centers the collective determination of the groups of people most impacted by the crisis in each respective part of the diaspora. - Ruben Mina

A world where Black and all people are liberated from oppression on every level, including spiritually, economically, philosophically, emotionally and bodily. An existence where we have embraced the freedom to be and know our full selves, without the need to repress or oppress others. Where economic, intellectual, and institutional reparations have been made, and equity is the guiding principle and policy to determine the most sustainable and life-affirming ways of being, alongside the incalculable amount of beings that have been, are, and will be. Blackness beyond limits, one that celebrates and carries on ancestral wisdom, values and practices, while amplifying alternatives and innovations. One that is based in love, joy, community and the power to heal/heel, to flow far beyond, in spite of and undetermined by the racial confines that attempt to define, erase, police, or prevent Black freedom and fullness. - Janelle Poe

My method for responding to this question was to intuit and interpret a vision by asking Spirit and my ancestors for guidance and pulling tarot cards from “The Hoodoo Tarot”* deck by Tayannah Lee McQuillar, a Black woman tarot consultant, cultural anthropologist, and scholar of religion, esoterica, and mysticism.

Courting (The Lovers) x Son of Sticks (Fire) x The Garden aka The World x 10 of Baskets (Water)

Courting proclaims a long term and sustainable path must be taken; there are no shortcuts to reconciliation, justice or liberation. The Courting card requires that we make the decision about which path to take based on our most fundamental, unshakable values. Personally, my Black diasporic vision begins with a transnational Black feminist praxis rooted in anti-racism, anti-capitalism, and anti-colonialism. To court a Black feminist praxis would look like attending to the tensions of difference across the Black diaspora, and still deciding to integrate, carry and uplift one another despite our differences, or rather using our differences as a generative tool, rather than a defect. The Courting card is symbolic of union, coming together based on shared values or philosophies. The Son of Sticks is the activation of said shared values; though not fully matured, this energy is potent with youthful vigour, and emboldened action geared towards significant transformation of our reality. This signifies the importance of Black diasporic youth in bringing about solution-based change, as well as a need for fearlessness and creativity. We will need to be creative about executing transnational, anti-racist, anti-capitalist, anti-colonialist feminist practices; the presence of a child of fire indicates these definitions and practices will evolve with time, and new generations. What will acts of subversion of the white supremacist, heteronormative, capitalist patriarchy look like in the future, even a generation from now? We must be attuned and listen to the input of Black diasporic youth. The Children know things and are capable of much. The Garden seeks to remind us to mind our Black Diasporic business(!), to tend to our own gardens literally and metaphorically. A liberatory future is available to us via the seeds long planted: previous movements, activisms, victories, arts, etc. In what ways does the Black diaspora water/heal/grow the world? We need to look inward at continuing to cultivate the resources, wisdoms, and activations we already possess and nurture because the rest of the world is unconcerned with helping us maintain our gardens, although they feed from us—literally, economically, culturally, creatively, spiritually, and more. This inward gaze is still collective work, as opposed to individualistic work. The Ten of Baskets speaks of family-like dynamics and satiety for all. Quite practically, this energy is about ensuring families and communities of the Black diaspora are fed, watered, and emotionally supported. Is there food in the fridge? If not, is there a neighbour’s or community fridge from which you can get some? Nourishment! This energy is about holistic nourishment through community building. The experience of joy, wellbeing, and fullness at and behind the front lines (in the movement and in our homes) is essential to my Black diasporic vision. - Kayla Reece

There are very few courses where the primary focus is on the Black Diaspora from an affirming perspective. This course surfaced and highlighted through readings and other materials the collective power of creating and producing narratives that challenge the deficit-based discourse associated with Blackness. - Crystal Welch-Scott