Every so often, the media prominently reports on grotesque acts of racism, despite its everyday existence in insidious, throttling incarnations as a source of stress and anxiety for Black people globally (D. R. Williams et al., 2019). The murder of George Floyd by police on 25 May 2020, in the USA, made international headlines and reignited struggles against ‘living in a racism pandemic’ (Shullman, 2020). These waves of anti-racist activism will necessarily be expressed in diverse forms, such as art, documentary, podcasts, poetry, audio-visual, social media, mainstream media, street protests, civil disobedience, petitions, dialogue, critical pedagogies, conferencing, political lobbying, and academic publishing. Depending on one’s intentions, the form in which a message appears is as important as the message’s content. As the enduring theory goes, the medium is the message (McLuhan, 1967). In this editorial, I turn attention to the medium of academic, peer-reviewed publications, and its relationship to (social) media activism. In this deliberately ironic and self-reflexive critique, I wonder aloud whether our current academic responses (if any) are rapid and meaningful enough to address the urgent, persistent, traumatic, psychosocial asymmetries plaguing society – and Black people, in particular. From racism to discriminatory practices against any ‘subaltern social group’ (Green, 2011), these intersectional marginalities across race, gender, sexuality, religion, class, or nationality demand a politics of urgency that psychology professionals would be remiss to ignore. I draw on long-standing debates about the relationship between academia and activism. For example, Flood et al. (2013) lament that while refereed papers may hold the key to career progression and grants success, ‘the most prestigious journals are often not interested in activist scholarship, due to peer influence and disciplinary expectations’ (p. 20). These authors offer strategies for publishing in both refereed and non-refereed media using multiple modes of communication. The most ubiquitous mode of our current zeitgeist is social media. Protest hashtags, as one example of anti-racist social media activism, subvert traditional methods of knowledge production and create a counter-space for epistemic disobedience. When a

中文翻译：

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这场革命不会受到同行审查：学术界，社交媒体与反种族主义行动主义之间的（创造性）紧张关系

尽管种族主义每天都存在于阴险，节流的化身中，成为全球黑人的压力和焦虑之源，但媒体每时每刻仍在突出报道怪诞的种族主义行为（DR Williams等，2019）。2020年5月25日在美国警察杀害乔治·弗洛伊德（George Floyd）成为国际头条新闻，并重新点燃了反对“生活在种族主义大流行中”的斗争（Shullman，2020）。这些反种族主义行动主义浪潮必定会以多种形式表达，例如艺术，纪录片，播客，诗歌，视听，社交媒体，主流媒体，街头抗议，公民抗命，请愿，对话，批判教学法，会议，政治游说和学术出版。根据一个人的意图，一条消息出现的形式与消息的内容一样重要。随着持久理论的发展，信息就是媒介（McLuhan，1967）。在这篇社论中，我将注意力转向学术，同行评审的出版物及其与（社会）媒体行动主义的关系。在这种故意具有讽刺意味和自我反省的批评中，我想知道我们目前的学术反应（如果有）是否足够迅速和有意义，足以解决困扰社会，尤其是黑人的紧急，持续，创伤，心理社会不对称现象。从种族主义到对任何“次要社会群体”的歧视性做法（格林，2011年），这些跨越种族，性别，性，宗教，阶级或国籍的交叉边缘性都要求采取紧迫性政治，心理学专业人士将被忽视。我将就学术界与行动主义之间的关系进行长期辩论。例如，Flood等。（2013年）感叹，尽管被推荐的论文可能是职业发展的关键并能成功，但“由于同行的影响和纪律期望，最负盛名的期刊通常对激进主义者的奖学金不感兴趣”（第20页）。这些作者提供了使用多种通信方式在参考媒体和非参考媒体中进行发布的策略。当前时代精神最普遍的模式是社交媒体。抗议标签是反种族主义社会媒体行动主义的一个例子，它颠覆了传统的知识生产方法，并为认识论抗命创造了一个反空间。当一个 这些作者提供了使用多种通信方式在参考媒体和非参考媒体中进行发布的策略。当前时代精神最普遍的模式是社交媒体。抗议标签是反种族主义社会媒体行动主义的一个例子，它颠覆了传统的知识生产方法，并为认识论抗命创造了一个反空间。当一个 这些作者提供了使用多种通信方式在参考媒体和非参考媒体中进行发布的策略。当前时代精神最普遍的模式是社交媒体。抗议标签是反种族主义社会媒体行动主义的一个例子，它颠覆了传统的知识生产方法，并为认识论抗命创造了一个反空间。当一个