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In South Africa, the majority of the population struggles to access care and support for mental health challenges. Drawing on challenges faced by asylum seekers and refugees in the urban margins of Johannesburg, this paper aims to explore the relationship between migration and mental health through a lens of heightened vulnerability, precarious urban spaces and unmet basic needs.

Remote interviews were conducted with respondents working in the mental health-care sector (public and private) and with migrant communities in Johannesburg. Respondents were identified via purposive sampling and interviews were conducted in English. Key findings were identified using thematic analysis.

Effective responses to asylum seekers and refugees facing mental health challenges are based on an understanding of context, of crisis and of the need to meet basic needs such as paying rent, finding employment and providing for families. These “daily stressors” not only compound “extreme traumatisation” but are a form of trauma in and of itself.

This paper shows how alternative responses determined by an understanding of context, of crisis and of the need to meet basic needs provide critical and potentially far-reaching interventions. Locating trauma in the unmet needs, precarious urban spaces and marginalisation opens up space to further question the ways that migration and mental health shape and reshape one another.

The racial makeup of the United States' elementary school population is in flux. While much discussion addresses the shrinking White population and the growing Latinx population, less highlighted is the growing number of individuals who identify as belonging to two or more races. This group of individuals currently constitutes the youngest, fastest growing racial subgroup. According to the US Census' projections, the two or more races population will grow by 226% between 2014 and 2060, almost double the Asian population, the next fastest growing subgroup. Though individuals with multiplicity to their racial backgrounds have existed in the United States since its inception, only recently has the government provided the option for individuals to quantify their self-reported belonging to multiple races. The resulting statistics alert educators to the fact that individuals identifying as biracial and multiracial are going to be an increasingly sizable group of students requiring, as all children do, individualized care and support within school walls. In this chapter, I draw upon Black-White biracial women's elementary school recounts to help educational practitioners understand lived experiences that inform young girls' navigations of the intersections of their Blackness and Whiteness in schooling spaces.

Social media provides a space for female athletes to create their own media (and advertising) in order to share their lives through stories presented online – a phenomenon, that to date has been ignored in traditional media spaces. Research suggests that athletes more broadly can take a more active role in their public presentation across a wide variety of platforms (Lebel & Danylchuk, 2012) and share more aspects of their identity than typically portrayed in mainstream media coverage (Sanderson, 2013, 2014). More specifically, virtual worlds have created platforms through which female athletes can share content and present themselves to fans or followers of sport in their own way and with relative freedom (Litchfield & Kavanagh, 2018). While it is acknowledged that social media can empower the female user, simultaneously, these spaces have proven to be hostile and can serve to oppress or marginalise individuals and groups (Kavanagh et al., 2016; Litchfield et al., 2018). An intersectional, third-wave feminist lens will be adopted in this chapter in order to examine such a dichotomy (Bruce, 2016). This approach will analyse the disjunction between the rise of the female ‘@thlete’ and their adoption of contemporary digital sporting spaces and the presence of a darker narrative permeating digital environments through highlighting the presence of online vitriol and intersectional abuse (racist, sexist, homophobic, etc.) that athletes may face while navigating lives online.

This paper aims to analyze the discourse of Arab feminism social media pages as a form of real-time new media. This is to be conducted culturally to understand the Westernized character these pages tend to propagate and the politico-cultural significations of such a propagation.

Using visual and content analysis the paper analyzes both the written and visual contents of two popular Arab feminist Facebook pages, “Thory” and “Feminist doodles” to explore its culture relevance/Westernization via the categories of “re-employing the binary second wave feminism, the historical relevance and the Westernized tone of both pages.

The pages showed a tendency toward second wave, Westernized, anti-orient feminism. Such importation of feminism made the pages’ message not only a bit irrelevant but also conceptually violent to a large extent. Starting from alien contexts, the two pages dislocate the Arab women experiences of their situation for the sake of comprehending and adapting to heavily Westernized images.

The paper contributes to the ongoing debate over the gender issue in the Arab context after 2011, what it originally offers is discussing the cultural relevance of popular feminist Facebook pages claiming to represent the everyday struggles of the Arab women. In addition, it shows the impact of real-time media on identity formulation.

As the First Lady, Michelle Obama stated that she had a number of priorities but that the first year would be mainly about supporting her two girls in their transitions to their new life in the White House. Her choice to be mom-in-chief drew unusually intense and rather puzzling, scrutiny. The chapter briefly discusses the range of reactions along the political spectrum as well as African-American feminists’ analyses of the stereotypes of Black women underlying those reactions. This analysis engages the debates from a different perspective. First, the chapter addresses the under-theorizing of the racialized gender norms embedded in the symbolism of the White House and the role of First Lady. It challenges the presumption of traditional notions of true womanhood and the incorrect conclusion that mothering would preclude public engagement.

Second and most importantly, this chapter argues that there are fundamental misunderstandings of what mothering meant for Michelle Obama as African-American woman. Cultural traditions and socio-historical conditions have led Black women, both relatives and non-kin, to form mothering relationships with others’ children and to appreciate the interdependence of “nurturing” one's own children, other children, and entire communities. Those practitioners whose nurturing activities encompassed commitment and contributions to the collectivity were referred to as community othermothering. Using primary sources, this chapter examines in detail Michelle Obama's socialization for and her practice of community othermothering in her role as First Lady. Attention is focused on her transformation of White House events by extending hospitality to more within Washington, DC, and the nation, plus broadening young people's exposure to inspiration, opportunities, and support for setting and accomplishing their dreams. Similarly, the concept of community othermothering is also used to explain Michelle Obama’s reinterpretation of the traditional First Lady's special project into the ambitious “Let's Move” initiative to end childhood obesity within a generation. The othermothering values and endeavors have helped establish the White House as “the People's House.”

This article aims to develop the methodological and intellectual approach taken in the authors' co‐authored book to explore the synergies and disconnections in the experience of being in the academy at different historical moments using the inter‐relationship between different feminisms in the context of the authors' lived experiences as a mother and daughter whose experience of the academy has crossed second‐wave feminism into third wave. There have been significant demographic, cultural and legislative shifts, but the authors' conversations demonstrate the endurance of imbalances of power and the continuing need for a feminist politics of difference which can engage with contemporary life in the academy.

This is primarily a theoretical paper that adopts feminist approaches to reflection and dialogue. The article is designed to bring together lived experience across generations, feminist theories and methodologies and the implications for activism. The paper uses the device of “I‐Kath I‐Sophie” as part of an autoethnographic approach to the cross‐generational conversation.

Far from being redundant, the authors argue that feminist critiques of inequalities that are often manifest in women's invisibility and silence even in the academy in the twenty‐first century – there is still the need to support a politics of difference and to explore ways of giving women a voice. The persistence of inequalities means that feminist battles have not been entirely won. The authors argue for dialogue between the feminisms of mothers and daughters.

Feminist concepts and arguments from what has been called the “second wave” are still useful, especially in relation to maintaining the category woman as a speaking subject who can engage in collective action.

The authors' arguments support the continuation of spaces for women to share experience within the academy, for example in feminist reading groups and through women's networks.

Feminist theories and activism remain important political forces for women in the academy today and post feminism is a questionable conceptualisation and phenomenon. In times when feminist battles may seem to have been won there remain issues to explore in relation to a new problem with no name.

The article is original in its authorship, methodological approach to a conversation that crosses experience and theoretical frameworks across generations and in its support for a twenty‐first century politics of difference.

Chocolate and cocoa are made from the “beans” or seeds of several small trees, natives of tropical America, of which Theobroma cacao (L.) is by far the most important. Cocoa beans were highly esteemed by the aborigines, especially the Aztecs of Mexico and Peru, who prepared from them beverages and foods. They were brought to the notice of Europeans by Cortez and other explorers, but were not extensively imported into Europe until the seventeenth century, about the time tea and coffee were introduced from the East. At present the world's supply comes chiefly from Venezuela, Guiana, Ecuador, Brazil, Trinidad, Cuba, Mexico, and other regions bordering on the Gulf of Mexico, being gathered in these regions from trees both wild and cultivated; and also to some extent from Java, Ceylon, Africa, and other parts of the Old World, where the tree has been successfully cultivated.