It is generally believed that feminism originated in the West, for over time, it has assumed the role of ‘science’ (Mangena, 2003). As a science, western feminism insists that it should be adopted by women all over the globe and used to deal with their specific and foundational problems. However, women of the African diaspora have come to deny such universality and define their own struggle. Uprooted from their motherland and sent to lands in Latin America and the United States, Black women experience unique intersection of racism and sexism. Furthermore, it is through self-definition and assertion that women of the African diaspora come together to fight for freedom, justice, and equality.
Whether through colonialism or feminism, White people have always insisted on their way of living as the correct way. Moreover, Whites often travel to other worlds in order to bring civilization and to save the savages from themselves. Traditionally, many White feminist scholars have not included Black women voices in their circles. This historical suppression of Black women’s ideas has had a pronounced influence on feminist theory (Spurlin, 2010). With this said, one pattern of suppression is that of omission. This is evident through Black women having been silenced in their struggles. Another pattern of suppression lies in what Hill-Collins describes as “paying lip service to the need for diversity” (2009). This occurs while changing little regarding to one’s own practice. In this instance, White women admit that they are not qualified to speak of Black women’s experiences because they are not black. However, they often include safe, “hand-picked” Black women’s voices to avoid or counteract criticisms that they are racist (Collins, 2009). Eit...
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McKay, Nellie. (1992). Remembering Anita Hill and Clarence Thomas: What Really
Happened When One Black Woman Spoke Out. Race-ing Justice, Engendering
Power. Toni Morriaon, 269-289. New York: Pantheon. Print.
Moreno Vega, M. (2012). Afro-Boricua: Nuyorican de Pura Cepa. Women Warriors of the Afro-Latina Diaspora (77-96). Houston: Arte Público Press. Print.
Rivera Lassén, A. (2012). Black Girls Ride Tricycles Too: Thoughts from the Identity of an Afro-Descendant and Feminist Woman. Women Warriors of the Afro-Latina Diaspora (67-76). Houston: Arte Público Press. Print.
Spurlin, William J. (2010). Resisting Heteronormativity/ Resisting Recolonisation:
Affective Bonds between Indigenous Women in Southern African and the Difference(s) of Postcolonial Feminist History. Feminist Review, 95, 10-26. Web. 5 May 2014. http://www.jstor.org/stable/40928107
In 1975 the death of Franco and forty years of dictatorship and censorship offered Spanish women the freedom to reexamine their identity and question their role in a patriarchal society. At the same time on another continent, African-American women are also struggling to find their identity among the numerous American literary images that, until the 20th-century, had not realistically represented their gender or race. Notwithstanding the different histories, geographies, and ethnicities between African-American and Spanish women, a common thread that appears to bind them is their inheritance of a legacy of struggle against the internalization of controlling patriarchal perceptions and images of women that lead them to believe that they are, indeed, the stereoty...
Developing friendships between black and white women has been difficult for many years. Although black and white women share common grey spaces, it is the effects of racism that caused one culture to be seemingly set at a higher level on the hierarchical scale. The perceived distance created limits on both races which as a result created a wall of silence and a lack of solidarity. Even though oppression and past hurts have prolonged the mending of what could become an authentic healing there are still positive views on what could be accomplished if women of all races came together to form a mutual bond. Based on the views of a white woman writer and culture I will discuss the limits placed on black and white women and how the two could form a place of reconciliation.
Collins, Patricia. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. New York, NY: Routledge, 2000
The Author of this book (On our own terms: race, class, and gender in the lives of African American Women) Leith Mullings seeks to explore the modern and historical lives of African American women on the issues of race, class and gender. Mullings does this in a very analytical way using a collection of essays written and collected over a twenty five year period. The author’s systematic format best explains her point of view. The book explores issues such as family, work and health comparing and contrasting between white and black women as well as between men and women of both races.
“These denials protect male privilege from being fully recognized, acknowledged, lessened, or ended (Shaw, Lee, 86).” It is hypocritical that men are getting the heat for not recognizing their over-privilege when white people cannot recognize their own. White female feminist who advocate equality, and seem to fail to realize they have more privileges than most other minorities. Peggy McIntosh tries to recognize her white privilege in her daily life, so she composed a list of fifty-four observations. From her observations McIntosh drew the conclusion that her morals have been affected, because she believed in equality for all, yet she did not realize she had a dominance which opened many doors for her. We see daily that the white race has more power over other races. In her essay she mentions: “At school, we were not taught about slavery in any depth; we were not taught to see slaveholders as damaged people. Slaves were seen as the only group at risk being dehumanized (Shaw, Lee, 87-88).” If students were taught to see slaveholders as damaged people, then it could impact white privilege which “needs” to remain
Andrea Smith’s “Heteropatriarchy and the Three Pillars of White Supremacy” introduces an alternative framework for the organization of women and people of color (Smith 67). Such framework is non-singular, contrasting the previous which have proven to be limiting to these groups (Smith 67). Through the discussion of the three pillars which are separate, but interrelated and heteropatriarchy within society Smith provides a helpful starting point for organizers to break from systems of oppression and ultimately deconstruct White supremacy (Smith 73).
In the weekly readings for week five we see two readings that talk about the connections between women’s suffrage and black women’s identities. In Rosalyn Terborg-Penn’s Discontented Black Feminists: Prelude and Postscript to the Passage of the Nineteenth Amendment, we see the ways that black women’s identities were marginalized either through their sex or by their race. These identities were oppressed through social groups, laws, and voting rights. Discontented Black Feminists talks about the journey black feminists took to combat the sexism as well as the racism such as forming independent social clubs, sororities, in addition to appealing to the government through courts and petitions. These women formed an independent branch of feminism in which began to prioritize not one identity over another, but to look at each identity as a whole. This paved the way for future feminists to introduce the concept of intersectionality.
It is believed by the author that the feminist movement in many ways parallels the struggles faced by African Americans in the US during the same time period. The authors will offer ideas on where the pro...
Ruiz, Delia. Women of Color in Modern Society. New York, NY: Harper and Row Press,
McIntosh, Peggy. White Privilege: Unpacking the Invisible Backpack. N.p.: Wellesley College Center for Research for Women, 1989. Print.
Throughout history and in present day, there has been a large neglect of Black Women in both studies of gender and studies of race. Combating both sexism and racism simultaneously is what separates Black Women and our history and battles from both white women and black males-combined with what is discussed as a triple jeopardy- race, sex and socioeconomic status provides black women with a completely different and unique life experience when compared to, really, the rest of the world. Beverly Guy-Sheftall discusses the lack of black feminist in our history texts stating,“like most students who attended public schools and colleges during the 1950s and 1960s, I learned very little about the involvement of African American women in struggles for emancipation of blacks and women.” (Words of Fire, 23) I, too, can agree that throughout my education and without a Black Women’s Studies course at the University of Maryland I would have never been exposed to the many founding foremothers of black feminism. In this essay, I will discuss the activism, accomplishments and contributions of three of those founding foremothers-Maria Stewart, Anna Cooper, and Ida B. Wells.
One main factor related to the development of the Black feminist ideology are the formation of organizations. The definition of an organization is: an organized body of people with a particular purpose, especially a business, society, association, etc. As a society we know very little about the formality of organizations that helped shaped feminist consciousness. Women’s movements organizations are not always built on structure; as we discussed in class many women’s organizations do not have delegated
On Being Young-A Woman-and Colored an essay by Marita Bonner addresses what it means to be black women in a world of white privilege. Bonner reflects about a time when she was younger, how simple her life was, but as she grows older she is forced to work hard to live a life better than those around her. Ultimately, she is a woman living with the roles that women of all colors have been constrained to. Critics, within the last 20 years, believe that Marita Bonners’ essay primarily focuses on the double consciousness ; while others believe that she is focusing on gender , class , “economic hardships, and discrimination” . I argue that Bonner is writing her essay about the historical context of oppression forcing women into intersectional oppression by explaining the naturality of racial discrimination between black and white, how time and money equate to the American Dream, and lastly how gender discrimination silences women, specifically black women.
The message of Lugones and Spelman in Have We Got a Theory for You! Feminist Theory, Cultural Imperialism and the Demand for “The Woman’s Voice,” is that the entire worldwide experience of women cannot be universally articulated. Blanket definition of woman is impossible due to the many characteristics of women that make the gender so diverse, specifically race and economic status in society. “The women’s voices most likely to come forth and the women’s voices mostly likely to be heard are, in the United States anyway, those of white, middle-class, heterosexual Christian women” (Lugones and Spelman 21). Since “feminist theory” has been established without encompassing the inherently different experiences of non-white/non-Anglo women “much of the theory has failed to be relevant to the lives of women who are not white or middle class” (Ibid. 21). This displacement of a large population of the world’s women from feminist theory is extremely threatening to the development of a woman’s voice, in so far as this voice is key to fighting the battles that feminism sets out to fight: the end of re...
Gloria Anzaldúa writes in her essay ‘Speaking in Tongues: A Letter To 3rd World Women’s Writers’ that the “woman of colour is invisible both in the white male mainstream world and in the white women’s feminist word”. Anzaldúa refers to the other International feminist writers and thinkers as her “dear Hermanas”; it speaks to other International feminists thinkers as a collective branch of sisters, fighting the male patriarchy and female racism. Anzaldúa does not advocate for women of colour to stay complacent in the name of preserving the sanctity of the Feminism with a capital F. Instead her essay makes clear that “we cannot allow ourselves to be tokenized”, and as a result should use writing, in and out of academia to make ‘our’ points heard. Anzaldúa is an International Feminist, specifically as she refers to it, as a 3rd World feminist despite living and writing in the US. She is an International Feminist as she is writing in a language that is not her native Spanish. Similarly, bell hooks advocates too for what Anzaldúa is emphasising. hooks states that it is with contradiction that “white females have structured a woman’s liberation movement that is racist and excludes many non-white women” but insists that this contradiction should not “lead any woman to ignore feminist issues”. Both hooks and Anzaldúa are agreed in the continuous marginalisation of non-white female voice in Western feminism, but insist that non-white feminists must “re-appropriate the term “feminism” to focus on […] the authentic sense of the term”. What we can take from this then, is that the relationship between Western Feminism and International Feminism is virtually non-existent due to the rampant diminishing of non-white female voices and the