Black Feminism: Examining the intersectionality of race and gender

 Black women, historically, have been doubly victimized by the twin immoralities of Jim Crow and Jane Crow. Jane Crow refers to the entire range of assumptions, attitudes, stereotypes, customs, and arrangements that have robbed women of a positive self-concept and prevented them from participating fully in a society as equals with men.  Black women, faced with these dual barriers, have often found that sex bias is more formidable than racial bias. If anyone should ask a Negro Woman in America what has been her greatest achievement, her honest answer would be, ‘I survived!’”(Guy-Sheftall)

            

          As a child it was easy to relate to the struggle of racial inequality. With family members to retell their own memories of legal segregation and police brutality, I believed nothing could be more important and damaging to our society than racism.  My own personal encounters with racism reinforced this attitude, therefore soon I believed that my race was the most important aspect of my social identity.  However, being racially conscious provided me with the critical thinking tools that later helped me recognize the existing gender notions and expectations that are embedded within our society. My perspective as a black person changed, because I realized that I was no longer just a black person, I was a black female. I am not equal with black men, because I am a woman nor am I equal with white women, because I am black.  As a woman of color, “these dual barriers” of race and gender often collide and intersect which often influence my life experiences.  The range of societal “assumptions, attitudes, stereotypes, customs, and arrangements” that I am confronted with are influenced by both notions of race and gender, because I am both black and a woman. Before I had believed that race worked independently to disempowered me.  However with time, it was evident that the intersectionality of my race and gender not only disempowered me but also carried a burdened weight thus proving that they are the most salient aspects of my identity.

            My family’s continuous effort to educate me about racial issues compelled me to believe that my race was the most salient aspect of my identity.  My grandfather was a member of the Black Panther Party and the Black Liberation Army but these days he is known as one of America’s longest held political prisoners.  As a child I looked forward to his phone calls from prison, because his stories exciting and different from my own reality.  

Whether they were stories about serving children during the Panthers Free Breakfast Program or the time he felt helpless while watching his older brothers getting brutally beaten by the police, his memories were a unique educational experience.  Our society has the tendency to “distances itself from physical structures whose purpose is to hide uncomfortable truths” however, I was enough to have a family who did not shy away from telling me these uncomfortable truths (Wideman 180). My grandfather, in addition to the rest of my extended family were all politically involved during the 1960’s movement and therefore were subsequently involved in a lot of racial justice work. Growing up with a family that had been so dedicated to issues pertaining to race, compelled me to unconsciously believe that race was the most significant humanitarian issue and therefore the most salient aspect of my identity. They had dedicated their entire lives fighting for racial justice. If this issue was so important to my family, I was convinced that it must be important for my life as well.

            When I moved from a black neighborhood in Queens, New York to a predominately white suburb in Massachusetts, my social encounters with my peers and adults reinforced all that my family had told me about the existing forms of racism today. For instance, when I had asked my 5^th grade teacher how I could improve my grade from a B to an A, she told me I should not worry about my grades.  According to her, I was such a great athlete and talented musician, I did not need high grades to succeed later in life because academics were not for me.  That same year, a new student (who also happened to be non-white) enrolled into my school and terrorized me throughout the school day.  When my mother came to the school to talk to the faculty about this situation, one of them had said, “this is what you people do and I am not getting involved”.  Needless to say I encountered more racism like this throughout my middle school years, even when I transferred to a private school.  Although the racism I encountered was not as life threatening as the stories my grandfather told me, it still reinforced this attitude that because I was an African American, I was not only not welcomed, but in fact rejected from their community. Therefore I would not receive the same protection or help as my peers received.  Gonzales describes perfectly how these rejections feel: “Rejection strips us our self-worth; vulnerability exposes us to shame.  It is our innate identity you find wanting. We are ashamed that we need your opinion, that we need your acceptance” (Anzaldua, 88).  My race had made me feel rejected, inferior, isolated, and targeted.  Since it was my innate identity (my blackness) that others had an issue with, it was easy to decide that my race is the most salient aspect of my identity. In a predominately white community, my race was the most noticeable to others and because I was not the norm I was constantly confronted with attitudes that implied that I was less capable or inferior.   However, it was not before long where similar hurtful experiences about my gender made me realize that I had another equally important aspect of my identity.

            The critical thinking skills that I had learned to help me detect racism helped me notice that the gender notions and implications was another reason why I felt disempowered. As a child, others had considered me to be a tomboy; I had loved sports, loved to climb tress, enjoyed being rough and aggressive. As a child, I was not yet in tuned with my feminine side which supposedly made me passive, love dresses and flowers.  Needless to say, I was teased about my boyish behavior, but because I was not raised to be as sensitized to sexism as I was with racism, I barely noticed it.  My family was progressive and very educated on various topics in the social justice realm, but they were not so adamant to teach me about gender issues. Of course, they told me that once upon a time woman could not vote and that women are marginalized and discriminated against too.  However, I did not hear much about present day gender notions and how it affects us today. I mostly discovered that gender issues existed  through my own personal encounters and frustrations with other people.  I was tired of getting teased for doing what I liked to do or not receiving the same recognition that boys did even if we did the same thing. As I grew older I began to see how in our society, “what men do is valued more highly than what women do, because men do it, even when their activities are very similar or the same” (Lober). In the classroom, teachers appreciated the boys’ work over mine and other girls. Boys had the freedom to be argumentative in classroom without being ridiculed as too aggressive. I felt devalued in a different way and I began to realize that it was due to my sex. I could argue and raise good points in class, but I was not labeled smart as the other kids.  Instead I was labeled as angry and too talkative. To a certain extent, these dynamics become normalized which is why at some point I became more reluctant to speak during class. It was not until high school did I notice that our own notions about gender influenced these dynamics within the classroom.

            By the time I understood that my race and sex were the most salient aspect of my identity, I was also beginning to recognize that these two aspects intersect and provided me with unique perspective and experiences because I am woman of color.  While in high school, I volunteered with New York 2 New Orleans, an anti racist student led organization focused on rebuilding the Lower Ninth Ward.  As I was cleaning a back yard I was told by another black male volunteer (who later became a leading organizer of the organization) that he had little respect for black women. He said that he had never seen black women do anything productive or positive for the black community.  According to him, black women were lazy and hindered the progress others were making for the black community.  Needless to say I was shocked, hurt, and furious.  It was a nasty assumption that implied that black women do not contribute to the growth or the empowerment of their own black community.  So since I was a black female, I was inherently disgraceful to him. It was hurtful considering how I had dedicated all of my time to Black focused clubs and organizations to ensure that I participated in rebuilding, protecting, and helping my black community. It was even more hurtful to be told by another black person that because I am a black woman he immediately sees me as ignorant, lazy, and worthless.  I felt powerless because even though I knew I was doing my part, it was two uncontrollable aspects of my identity that cursed me with such awful assumptions. I had expected that our similarity in race would be the force to pull us together and support each other, but instead it was the combination of my gender and race that pulled us apart.

            The intersectionality of race and gender has taught me that disempowerment is not one-dimensional. In Mapping Margins by Kimberley Crenshaw writes that, “women of color experience racism in ways not always the same as those experienced by men of color, and sexism in ways not always parallel to experiences of white women, dominant conceptions of antiracism and feminism are limited, even on their own terms”.  When I was told I by another black volunteer that it was hard for him to appreciate my work it was because I was a black female, not just a female.  He did not feel this way about the white female volunteers on our trip, but instead only me. While reflecting on the intersectionality of race and gender in her own life, Jordan Jordan explains that “race intersects with gender, because they are both often judged and categorized at first sight”.  I can completely relate to Jordan’s theory because it was not solely my gender that made my work less valuable, it was the combination of my gender notions and race notions that made my work less valuable. It was those two aspects of my identity that were judged and categorized in a certain way first. As Crenshaw said before, I had experienced racism and sexism together in a unique way that neither black men nor white women could relate to. This lack of a racial perspective is the reason why “not many of my peers could grapple with feminism outside the realm of Whiteness” (Jordan Jordan). Encounters like these exposed me to a new dimension of disempowerment that is created through the intersecting forces of my race and gender.

            My experiences with race, gender, and the way in which these aspects of my identities intersect have greatly influenced my political perspective. When it comes to politics, I always think from a perspective that considers how this political issue would affect marginalized groups of people such as, people of color and women.  Identity politics can be very empowering because while working with groups like the Malcolm X Grassroots Movement you are working toward a goal that will ultimately help the black community.  However, identity politics can be restrictive and it is challenging to be inclusive of all different struggles, even when the differing struggles are between people that one would typically see them within the same marginalized group.  Kimberly Crenshaw points out that “the problem with identity politics is not that it fails to transcend difference, as some critics charge, but rather the opposite- that it frequently conflates or ignores intra group differences”.  My own experiences with intersectionality have helped me pursue identity politics in a way that does not ignore the differences among groups. I know that as women, we collectively have a common struggle.  However, I do understand that non-white women have a different struggle because they are confronted with racial discrimination.  It takes having a perspective that is not one dimensional, but instead building perspective that is complex and recognizes the intersectionality of race, class, and gender. 

            Originally, I believed racism was the greatest evil our society faced.  It took several encounters with gender and the intersections of race and gender for me to believe otherwise.  I assumed my race was the most salient aspect of my identity because I believed it was the aspect of my identity that impacted my life the most.  However, it took feeling disempowered because of both my race and gender simultaneously for me to understand that my race alone did not affect my life experiences. These issues of intersectionality do not only pertain to only me but for many others. And although intersectionality complicates the one-dimensional way our society perceives social justice, it will push us to a more realistic perspective of the existing social inequalities our society has today. One cannot simply fight against racism without addressing issues of sexism and class, because those who are victims of racial oppression may also be victims of sexism and classism oppression.  Although it’s more complicated we will finally be organizing to meet the needs of all people rather than just one part.

           

Works Cited

Anzaldúa, Gloria. "La conciencia de la mestiza." Borderlands: La Frontera: The New Mestiza. San Francisco: Aunt Lute Press. 1987. 77-91.

Crenshaw Willliams, Kimberlé. "Mapping the margins: intersectionality, identity politics, and violence against women of color."  Critical Race Theory:  The  Key Writings That Formed The Movement.  Eds. Kimberlé Crenshaw, Neil Gotana, Gary Peller and Kendall Thomas.  New York:  The New Press, 1995.  357-383.

Guy-Sheftall, Beverly. Words of Fire: An Anthology of African-AmericanFeminist Thought. New Press, The, 1995. Print.

Lorber, Judith. "The Social Construction of Gender." Women's

            Voices, Feminist Visions. Mountain View: Mayfield Publishing Company. 2001. 121-124.

Wideman, Daniel. "Free Papers." Outside the Law: Narratives on Justice in America. Eds. Susan   
             Richards Shreve and Porter Shreve. Boston: Beacon Press, 1997. 173-183.

CSP paper

Words

Black women, historically, have been doubly victimized by the twin immoralities of Jim Crow and Jane Crow. Jane Crow refers to the entire range of assumptions, attitudes, stereotypes, customs, and arrangements that have robbed women of a positive self-concept and prevented them from participating fully in a society as equals with men.  Black women, faced with these dual barriers, have often found that sex bias is more formidable than racial bias. If anyone should ask a Negro Woman in America what has been her greatest achievement, her honest answer would be, ‘I survived!’”(Guy-Sheftall)

           

            As a child it was easy to relate to the struggle of racial inequality. With family members to retell their own memories of legal segregation and police brutality, I believed nothing could be more important and damaging to our society than racism.  My own personal encounters with racism reinforced this attitude, therefore soon I believed that my race was the most important aspect of my social identity.  However, being racially conscious provided me with critical thinking tools that later helped me recognize the existing gender notions and expectations embedded within our society. My perspective as a black person changed, because I was no longer just a black person, I was a black female. I am not equal with black men, because I am a woman nor am I equal with white women, because I am black.  As a woman of color, “these dual barriers” of race and gender often collide and intersect influence my life experiences. The range of societal “assumptions, attitudes, stereotypes, customs, and arrangements” are influenced by both notions of race and gender, because I am both black and a woman. Although at times race and gender worked independently to restrict my freedom, I later recognized that they also intersect and function simultaneously restrict my freedom.  

            My family’s continuous effort to educate me about racial issues compelled me to believe that my race was the most salient aspect of my identity.  My grandfather was a member of the Black Panther Party and the Black Liberation Army but these days he is known as one of America’s longest held political prisoners.  As a child I looked forward to his phone calls from prison, because his stories were so moving.  Whether they were stories about serving children during the Panthers Free Breakfast Program or the time he felt helpless while watching his older brothers getting brutally beaten by the police, his memories were a unique educational experience.  Our society has the tendency to “distances itself from physical structures whose purpose is to hide uncomfortable truths” however, I was fortunate enough to have a family who did not shy away from telling me these uncomfortable truths (Wideman 180). My grandfather, in addition to the rest of my extended family were all politically involved during the 1960’s movement and therefore were subsequently involved in a lot of racial injustice work.  They had dedicated their entire lives fighting for racial justice. Growing up with a family that had been so dedicated to issues pertaining to race, compelled me to unconsciously believe that race was the most significant humanitarian issue and therefore the most salient aspect of my identity. If this issue was so important to my family, I was convinced that it must be important for my life as well.

            When I moved from black neighborhood in Queens, New York to a predominately white suburb in Massachusetts, my social encounters with my peers and adults reinforced all that my family had told me about the existing forms of racism today. For instance, when I had asked my 5^th grade teacher how I could improve from a B to an A, she told me I should not worry about my grades.  According to her, I was such a great athlete and talented musician, I did not need high grades to succeed later in life because academics were clearly not for me.  That same year, a new student (who also happened to be non-white) enrolled into my school and terrorized me throughout the school day.  When my mother came to the school to talk to the faculty about this situation, one of them had said this is what you people do and I am not getting involved. Needless to say I encountered more racism like this throughout my middle school years, even when I transferred to a private school.  Although the racism I encountered was not as life threatening as the stories my grandfather told me, it still reinforced this attitude that because I was an African American, I was not only not welcomed, but in fact rejected from their community.  Therefore I would not receive the same protection or help as my peers received.  Gonzales describes perfectly how these rejections feel: “Rejection strips us our self-worth; vulnerability exposes us to shame.  It is our innate identity you find wanting. We are ashamed that we need your opinion, that we need your acceptance” (Anzaldua, 88).  My race had made me feel rejected, inferior, isolated, and targeted.  Since it was my innate identity (my blackness) that others had an issue with, it was easy to decide that my race is the most salient aspect of my identity.  However, it was not before long where similar hurtful experiences about my gender made me realize that I had another equally important aspect of my identity. I had an eye for detecting any racial which is why for years I completely overlooked the notions based on gender that others had for me.

            As I grew older, it became harder to ignore the confrontations with gender expectations and notions that worked to restrict me similarly to the way racism did. As a child, others had considered me to be a tomboy; I had loved sports, loved to climb tress, enjoyed being rough and aggressive. As a child, I was not yet in tuned with my feminine side which supposedly made me passive, love dresses and flowers. And although my family was progressive and are very educated on various topics in the social justice realm, they were not so adamant to teach me about gender issues. They of course told me that once upon a time woman could not vote and that women have also been marginalized and discriminated against.  However, I did not hear much about present day gender notions and how it affects us today. I mostly discovered that gender issues existed  through my own personal encounters with other people.  As I grew older I began to see the ways in which how in our society, “what men do is valued more highly than what women do, because men do it, even when their activities are very similar or the same” (Lober). In the classroom, I constantly felt that teachers appreciated the boys’ work over mine and other girls. They had the freedom to be argumentative in classroom without being ridiculed as too aggressive. I felt devalued in a different way and I began to realize that it was due to my sex. I could argue and raise good points in class, but I was not labeled smart as the other kids, I was angry and too talkative. To a certain extent, these dynamics become normalized which is why at some point I became more reluctant to speak during class. It was not until high school did I notice that our own notions about gender influenced these dynamics within the classroom.

            By the time I understood that my race and sex were the most salient aspect of my identity, I was also beginning to understand how these two aspects intersect and provided me with a unique experiences as a woman of color.  During high school, I volunteered with New York 2 New Orleans, an anti racist student led organization focused on rebuilding the Lower Ninth Ward.  As I was cleaning a back yard I was told by another black male volunteer (who later became a leading organizer of the organization) that he had little respect for black women. He said that he had never seen black women do anything productive or positive for the black community.  According to him, black women were lazy and hindered the progress others were making for the black community.  Needless to say I was shocked, hurt, and furious.  I had been dedicating my time to several of clubs and organizations to ensure that I participated in rebuilding, protecting, and helping my black community. It was hurtful to be told by another black person that because I am a black woman he immediately sees me as ignorant, lazy, and worthless.  I had expected that our similarity in race would be the force to pull us together and support each other, but instead it was the combination of my gender and race that pulled us apart.

            The intersectionality of race and gender has taught me that disempowerment is not one-dimensional.  In Mapping Margins by Kimberley Crenshaw writes that, “women of color experience racism in ways not always the same as those experienced by men of color, and sexism in ways not always parallel to experiences of white women, dominant conceptions of antiracism and feminism are limited, even on their own terms”.  When I was told I by another black volunteer that it was hard for him to appreciate my work it was because I was a black female, not just a female.  He did not feel this way about the white female volunteers on our trip, only me.  The white female volunteers on this trip would never have the encounter I had with him because they were white females. It was not solely my gender that made my work less valuable, it was the combination of my gender and race that made my work less valuable. As Crenshaw said before, I had experienced racism and sexism together in a unique way that neither black men nor white women could relate to.  Encounters like these exposed me to a new dimension of disempowerment that was created through the intersecting forces of my race and gender.

            My experiences with race, gender, and the way in which these aspects of my identities intersect have greatly influenced my political perspective. When it comes to politics, I always think from a perspective that considers how this political issue would affect marginalized groups of people such as, people of color and women.  Identity politics can be very empowering because while working with groups like the Malcolm X Grassroots Movement you are working toward a goal that will ultimately help the black community.  However, identity politics can be restrictive and it is challenging to be inclusive of all different struggles, even when the differing struggles are between people that one would typically see them within the same marginalized group.  Kimberly Crenshaw points out that “the problem with identity politics is not that it fails to transcend difference, as some critics charge, but rather the opposite- that it frequently conflates or ignores intra group differences”.  My own experiences with intersectionality have helped me pursue identity politics in a way that does not ignore the differences among groups. I know that as women, we collectively have a common struggle.  However, I do understand that non-white women have a different struggle because they are confronted with racial discrimination.  It takes having a perspective that is not one dimensional, but instead building perspective that is complex and recognizes the intersectionality of race, class, and gender. 

            Originally, I believed racism was the greatest evil our society faced.  It took several encounters with gender and the intersections of race and gender for me to believe otherwise.  I assumed my race was the most salient aspect of my identity because I believed it was the aspect of my identity that impacted my life the most.  However, it took feeling disempowered because of both my race and gender simultaneously for me to understand that my race alone did not affect my life experiences. These issues of intersectionality do not only pertain to only me but for many others. And although intersectionality complicates the one-dimensional way our society perceives social justice, it will push us to a more realistic perspective of the existing social inequalities our society has today. One cannot simply fight against racism without addressing issues of sexism and class, because those who are victims of racial oppression may also be victims of sexism and classism oppression.  Although it’s more complicated we will finally be organizing to meet the needs of all people rather than just one part.

           

           

Works Cited

Anzaldúa, Gloria. "La conciencia de la mestiza." Borderlands: La Frontera: The New             Mestiza. San Francisco: Aunt Lute Press. 1987. 77-91.

Guy-Sheftall, Beverly. Words of Fire: An Anthology of African-AmericanFeminist Thought. New Press, The, 1995. Print.

Lorber, Judith. "The Social Construction of Gender." Women's

            Voices, Feminist Visions. Mountain View: Mayfield Publishing Company. 2001. 121-124.

Wideman, Daniel. "Free Papers." Outside the Law: Narratives on Justice in America.             Eds. Susan Richards Shreve and Porter Shreve. Boston: Beacon Press, 1997. 173-            183.

Salient Social Identities

This post doesn’t necessarily have to do with any of our specific readings, but instead the essay prompt about our most salient aspect of our social identity.  For my essay I wrote about my race and gender.

It was interesting to actually decide that my race and gender were the most salient aspects of my identity.  I’ve just recently been interested in gender issues, but as I was writing the paper I could remember other instances where gender has mattered way before I acknowledge that it did. Therefore I’ve been wondering what does that mean? It took me a lot longer to acknowledge my gender as a salient aspect of my identity than it did with race? At first I thought maybe I was too young to understand gender issues, but I decided that couldn’t have been it.

Gender roles are heavily enforced but subtly. I work for a sociology professor who has a blog. Part of my job entails reading the comments posted, but in order to understand what they are talking about I read the blogs first.  I am always a little surprised by the blogs that my professor post about gender norms, just because I am learning about how gender norms are subtlety embedded in our American way of life. For example Amazon has a line of products for babies and the name of their line is called Amazon mom. At first most people would not have a problem with the name Amazon Mom, but it reinforces the notion that the woman is responsible for childcare. This is related to one of our first readings about the way gender is constructed. Judith Lorber points out how seeing father taking care of his children creates such a scene in New York City:

            Today, on the subway, I saw a well-dressed man with a year-old child in a stroller. Yesterday, on a bus, I saw a man with a tiny baby in a carrier on his chest. Seeing men taking care of small children in public is increasingly common-at least in New York City. But both men were quite obviously stared at-and smiled at, approvingly.  Everyone was doing gender-the men who were changing the role of fathers and the other passengers who were applauding them silently.

I’ve noticed this happen in New York City and I also been guilty of being part of those who stare and applaud them silently.  We have internalized this attitude that the women take care of children that when we do see a father take care of his children like a parent should, we are all thrown off. Yet Amazon Mom seems completely normal to us.  I believe it might have been hard for me to recognize these gender norms because they are so embedded in our social lives since we were children that you forget to question it.

White Law

What I really liked about this piece is how it focused on the way whiteness is socially constructed. I feel like I have read about the ways in which race for people of color has been socially constructed, but no one really writes about whiteness. For example Lopez writes,

White identity exists as the superior antonym to the identity of non-Whites, elaborating a positive White racial identity is a dangerous position. It ignores the reality that Whiteness is already defined almost exclusively in terms of positive attributes....Whites should attempt to dismantle Whiteness as it currently exist...not simply out of guilt or any sense of self deprecation. 

Lopez 548

It made me think further about how the positive attributes associated with whiteness is equally damaging for white people as for the negative attributes associated with blackness for black people. The way that whiteness is constructed serves as an identity that is only a "positive mirror image"(548).  It encourages a notion that the white race  is the superior race. This social construction of whiteness is also destructive to society in general. According to Lopez, this idea of the white race as the superior race is the real stem of racial inequality. He writes that we should dismantle it because it "stands at the vortex of racial inequality in America" (548). 


The way to really deconstruct racism is by talking about the way it is constructed in the first place. It's important to mention the way in which all races are socially constructed. When we recognize the way in which whiteness is constructed we understand more about the way this racial social hierarchy creates these racial injustices. 
 

"Outside the Law"

"The way a society distances itself from physical structures whose purpose is to hide uncomfortable truths or bury undesirable 'necessities' mirrors the way narratives of history and justice bury, evade and marginalize...Look at how beautifully colonial Williamsburg has been restored and how conveniently marginal or absent are the slave quarters, the amputating axes, the whips and nooses and hanging trees" Daniel J. Wideman, pg 180

I really enjoyed reading this article. As a student who did the Multicultural Summer Institute this past summer, this quote reminded me of something Chris Abani, author of the Virgin of Flames, said when he came to speak to our class. He said that out of the several places he has travelled to, the United States was the only country who had a particular behavior of forgetting it's own history by barely recognizing it. I immediately thought of this when I read this quote above.

I had always thought that the way in which we forget our history had to do mostly with not studying it in school. But this quote made me realize that much more went into it. We also choose not to restore or maintain the sites that remind us of our painful past. And as painful as these sites may be it is extremely important to keep them alive, because it is our history.  We need to be reminded of our all our history, we  can't just pick and choose which we want to recognize, because then we are lying to ourselves.

Another part of this article that stood out to me was the idea of free papers. Wideman wrote that in the past, we had free papers which "were documents obtained from either former masters or local magistrates that serve as legal testament to one's 'free status'"(182). What's interesting about these free papers is that Wideman implies that for some American citizens, we still have a form of "free papers" today. He explains that his Brown I.D. card was his "get out of jail free card" when the police went on wild searches to find the rapist who had scared the town (182).  His Brown ID card and his college credentials was his own form of "free papers".