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libraries to rallies. Gogi’s urban interactions focus on creating an alternative temporality that physically and ideologically protects her position as a girl. In a 2015 comic available on her website, Nazar shows Gogi asking a Mullah questions about female

refutes the ideology of individualism and isolation. Walking with me are the girls; they are drawing me beyond our realities toward something greater. The Act of Recognition matters because girls who cultivate disruption are examining “how [they] belong

that feminism is a whites-only ideology and political movement ( Collins 2000 ; hooks 2000 ). In the American context, black feminism and womanism are culturally based perspectives that take into consideration the contextual and interactive effects of

that they were seeking. Notes 1 Although we would call her a young woman, an unmarried female was then described and regarded as being a girl. 2 Sherrie Inness used this phrase in the title of her 1997 book, The Lesbian Menace: Ideology, Identity, and

proves useful in exploring and understanding Helbig’s digital practice. My analysis of girls’ contemporary media culture does not strive to uncover secretly subversive qualities of texts, nor, equally, to condemn works for ascribing to ideologies such as

the significance of girls’ cultural consumption, Moody makes clear the intellectual and political potential of this collection. Working from McRobbie’s premise that girls’ and women’s periodicals “are powerful ideological forces” (1990: 83) in need of

that “functions as the closest textual version of the political ideology of individualism,” and therefore, “is gendered as ‘male’” ( Gilmore 1994: 1 ). The autobiographical “I” is tied closely to an Enlightenment understanding of the self: “[A]ll ‘I

wants to enjoy, but to which one will never have material access” (Mbembe cited in Ferguson 2006: 192 ). It is not just that return migrants and the import of various media, commodities, and ideologies from around the world associated with migratory

’s persistent colonial ideology that sees these girls as exploitable and dispensable, but she also sees the ways in which they resist. As she notes, the lived history of these girls “is also characterized by an intergenerational strength that is too often

their complicity with what lay behind the actions of the boys. I argue that that this complicity, carried out every day at FDMS, working apparently in tandem with that strand of postfeminist ideology that sees feminism to be unnecessary because gender