A range of conceptual terms and diverse theoretical traditions have been used to study geographies of race. Black geographical scholarship has persuasively articulated the need to better understand black agency and experiences. We suggest that the conceptual lens of place, and specifically relational place-making, is particularly congruent with the black geographical interest in agency, experience, and non-material spatial practices. It is also an ontological position that maintains possibilities for multiplicity, considering plural processes, and incorporating diverse methodologies and data sources. Our hope is that this paper contributes conceptual and terminological clarity, enhancing the legibility of the contribution of black geographical scholarship.

In this article, I argue that places of respite provide relief from the burdens of oppressive articulations and experiences of society and space and are produced through three general practices: relief as a practice that mitigates psychological and physical burdens of oppression; recuperation as a form of (self-)care that can help heal harms; and affirmative resonance as a practice of counter-storytelling that challenges hegemonic social narratives and internalises affirmative narratives for marginalised peoples. Through a case study with members of the Marching 100 at Florida A&M University (FAMU), I demonstrate how these relational practices produce FAMU as a multiscalar place of respite for black students. Finally, I claim that places of respite, produced through a black sense of place, offer scholars interested in affirmative black geographies an ontological object produced by (and productive of) visions and practices of black life and produced for the celebration and protection of black lives.

Black thought has long emphasized the vital importance of aesthetic politics to Black activism and community life. Recent scholarship has emphasized the importance of analyzing the aesthetic geographies of festivals. In this paper, we extend the discussion of festival geographies through theoretical engagement with Black thought and empirical engagement with Black parades in the US South. Specifically, we use an examination of the aesthetic geographies of Florida A&M University’s Marching 100 to think through the relationships between form and improvisation, performance and belonging and affirmative aesthetic politics. Following Black scholars, we show that Black aesthetic geographies work to counter the normative containment and erasure of Black spatiality in a white supremacist society. We demonstrate that Black aesthetic practices act as a refusal of this containment and erasure, disrupting normative geographies of whiteness and asserting Black socio-spatial presence and relations of belonging that affirm Black life.

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