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The phrase "the personal is political" is commonly associated with 1970s feminists, for whom it denoted the relationship between personal experiences and broad systems of inequality. However, considering bell hooks' argument that feminists have lost the power analysis fundamental to the relationship between the personal and the political, we assess the relevance of the notion the 'personal is political,' to our work as feminist criminologists. Building on hooks' insight, we argue there is a need to take up an intersectional and anti-racist feminist praxis that centers multiple forms of oppression in scholarship and seeks greater accountability for sexism, racism, and transphobia both within and beyond academic spaces. We elaborate our ideas by, first, outlining the intellectual history and evolution of feminist criminology. Second, we examine how the relationship between the personal and political figures in the work of minoritized scholars. Third, we discuss the necessary discomforts associated with working towards an intersectional and antiracist feminist criminology.

The phrase "the personal is political" is commonly associated with 1970s feminists, for whom it denoted the relationship between personal experiences and broad systems of inequality. However, considering bell hooks' argument that feminists have lost the power analysis fundamental to the relationship between the personal and the political, we assess the relevance of the notion the 'personal is political,' to our work as feminist criminologists. Building on hooks' insight, we argue there is a need to take up an intersectional and anti-racist feminist praxis that centers multiple forms of oppression in scholarship and seeks greater accountability for sexism, racism, and transphobia both within and beyond academic spaces. We elaborate our ideas by, first, outlining the intellectual history and evolution of feminist criminology. Second, we examine how the relationship between the personal and political figures in the work of minoritized scholars. Third, we discuss the necessary discomforts associated with working towards an intersectional and antiracist feminist criminology.

Using fieldwork, interviews, and survey data collected from male adolescent prisoners who completed a cognitive treatment program, this study addresses two questions: how do adolescent prisoners account for past and possible future acts to illegally acquire money? What frames are identifiable across these accounts? We identify three frames in adolescent prisoner narratives: a 'victim'; 'rebirth/redemptive'; and 'critical' frame. While the first frame is used to rationalize crime, the second promises that, as changed individuals, future crime will be avoided. The third frame questions the moral and structural hierarchies that render certain groups susceptible to being labeled deviant. Drawing on narrative-identity and intersectional theory, we argue that adolescents' narratives of economic prospects change over time as a function of navigating the different strains associated with initial incarceration, enduring jail programming, and reentering communities. We argue that these changing social conditions provide the context for adolescent males to shift their accounts from 'hegemonic' to 'subversive' narratives. To conclude, we discuss the implications of study findings for research on desistance.

In this introduction to the special issue on Anti-Racism and Intersectionality in Feminist Criminology and Academia, we describe the Virtual Forum of the same name that inspired the special issue. The June 4, 2021 Forum was organized by an ad hoc committee of the American Society of Criminology's Division on Women & Crime's Diversity & Inclusion Committee and featured over 100 presenters. We also outline the contributions to the special issue, which contain concrete recommendations on how to improve our discipline, our research, our mentorship, our departments, and our universities. Finally, we included two beautiful tributes on the legacy of bell hooks, in light of her December 2021 passing. We hope that readers will find the contributions to this special issue informative and beneficial as they work to advance antiracist and intersectional ideas and practices within criminology, feminist criminology and academia.

Individuals make sense of experience through telling stories they hope others will hear. To establish an interpretive connection with their audience, narrators must tell stories that are tellable, conceptualized as engaging but not too socially or emotionally challenging. We analyze the narratives of death-sentenced exoneree activists. When depicting their wrongful convictions, we find exoneree activists convey accepted critiques of criminal justice system processing through familiar tropes that reinforce shared understanding with their audience. When representing their unique suffering and conveying a more critical perspective, exonerees marshal sarcasm, metaphor, and litotes. These rhetorical devices convey irony that encourages listeners to question their assumptions, thereby, enhancing audience receptivity to exonerees' perspectives. We consider the broader significance of figurative language in narrative representations of justice-system involvement.