Dynamic Vs Dynamic

I am deeply interested in why Black women are received and portrayed as both “angry” and “strong” Black Women. It may seem inexplicable that a respected black woman educator would stamp her foot, jab her finger in someone’s face and scream while trying to make a point on national television, thereby reconfirming the notation that black women are irrationally angry. When confronted about race and gender, as a black woman I stand in a crooked room. I have to figure out which way is up. Bombarded with warping images of humanity, I sometimes tilt and bend to fit the distortion.

replacement of stereotyped images of black womanhood with those that are self defined, 4) black women’s activism, and 5) sensitivity to black sexual politics. The first three themes correlate to black motherhood and living in a binary environment, one in which black people are the oppressed and white

She emphasizes that the life of a slave woman is incomparable to the life of a slave man, in the sense that a woman’s sufferings are not only physical but also extremely mental and emotional. Whether or not a slave woman is beaten, starved to death, or made to work in unbearable circumstances on the fields, she suffers from and endures horrible mental torments. Unlike slave men, these women have to deal with sexual harassment from white men, most often their slave owners, as well as the loss of their children in some cases. Men often dwell on their sufferings of bodily pain and physical endurance as slaves, where as women not only deal with that but also the mental and emotional aspect of it. Men claim that their manhood and masculinity are stripped from them, but women deal with their loss of dignity and morality. Females deal with the emotional agony as mothers who lose their children or have to watch them get beaten, as well as being sexually victimized by white men who may or may not be the father of their children. For these women, their experiences seem unimaginable and are just as difficult as any physical punishment, if not more so.

In a time period when women were considered inferior, as were blacks, it was unimaginable the horrors a black woman in the south had to endure during this period. African women were slaves and subject to the many horrors that come along with being in bondage, but because they were also women, they were subject to the cruelties of men who look down on women as inferior simply because of their sex. The sexual exploitation of these females often lead to the women fathering children of their white masters. Black women were also prohibited from defending themselves against any type of abuse, including sexual, at the hands of white men. If a slave attempted to defend herself she was often subjected to further beatings from the master. The black female was forced into sexual relationships for the slave master’s pleasure and profit. By doing this it was the slave owner ways of helping his slave population grow.

As a result, the black feminist movement developed, where black women were the sole leaders of the movement that liberated all people. Many black women believed that it was counterproductive for the Civil Rights Movement to neglect the needs of black woman because black men continued to use the same systemic oppression that white people used against them on black women. In “I Am a Revolutionary Black Woman,” Angela Davis writes that “black women constitute the most oppressed sector of society” (Davis 461). It is evident that black women have been super exploited by American society economically, sexually, and politically, making them the lowest on the social hierarchy. Because of black women’s low social standing, if the black woman is liberated, then everyone else will follow, which will ensure the liberation of all people. Thus, Davis argues that “women’s liberation is especially critical with respect to the effort to build an effective black liberation movement” (461). Unlike Hamer, Davis believes that black women should liberate themselves from the black man if they are too oppressive like the white man; black men should be held accountable for their chauvinistic efforts, and should embrace the fight for liberation of women just as black women supported the liberation of black men.

Similarly, Patricia Hill’s work “Black Feminist Thought” explains the need for black feminism. For Hill U.S. black feminism is needed in order for black women to survive, cope with, and resist their differential treatment in society. Black feminist thought creates a collective identity among this marginalized group of African-American women. Hill provides several features that make U.S. Black feminist thought different than any other set of feminism. The first feature Hill speaks about is ‘blackness’ it is this concept that makes U.S. black feminist a different group that suffers a “double oppression”. Thus, U.S. Black women collectively participate in a dialectical relationship which links African American women’s oppression and activism. Hill speaks on the U.S. black feminist thought and the dilemma they face in American society. During the women’s right movement there was a tremendous difference between black and white women’s experiences, “while women of color were urged, at every turn, to become permanently infertile, white women enjoying prosperous economic conditions were urged, by the same forces, to reproduce themselves”. It is this difference in attitudes that demonstrate why there is a need to focuses on the linkage of experiences and ideas experienced by the black women in America. Consequently, Davis analyzes the hypocritical differences of the government of the

Alicia Keys is reiterating an identity that is universally accepted by most African-American women (Harris-Perry 184). This is the cultural identity of the Strong Black Woman (SBW): self-reliant, tough, and hardworking. Stuart Hall defines cultural identities as, “[A] sort of collective ‘one true self’, hiding inside the many other, more superficial or artificially imposed ‘selves’, which many people shared history and ancestry hold in common” (Hall 223). SBW is a self-construction manifested by black women in the Americas. It is used a coping mechanism in response to pervasive sexism and racism. The SBW construct dates back to slavery because the image projects traits of all three stereotypes established during the era of slavery: She looks like the Mammy but is loyal to the black community; She does not require physical and emotional security from men, thus, she resembles the Jezebel; She is angry, just like the Sapphire (Harris-Perry 187). This paper unveils the unfavorable impact of the Strong Black Woman (SBW) cultural identity in the Americas. The argument is centered on the effect of this cultural image on the private sphere, public sphere, and the health of black women. The paper also proposes

Ever since the period of slavery, Black women have described the different forms of multiple oppressions they face of race, class, and gender with terms like “interlocking oppressions,” “simultaneous oppressions,” “double jeopardy,” “triple jeopardy” and so on.

But the reality was that in the 1900s, women, specifically black women had legally no voice “the author discussed the vivid picture of the black community.” If a woman was abused by her husband, the courts would not even acknowledge it even if it did

It is the product of long-term exposure to racism. It refers to a coping mechanism that blacks in America have developed to handle constant racial stress. The understated racism such as being followed in a store unwarranted, then being accused of shoplifting. Or as some African Americans have referred to as driving while black (DWB) another term for racial profiling, which some African Americans believes have attributed to the mass amounts of blacks being victims of police brutality. Black rage is not separated by class as successful blacks also harbor feelings of frustration, anger, and isolation. As their success insufficiently protects them against the “good ole boy” network that prevents promotions and raises the corporate glass ceiling. Authors of books such as the Native Son by Richard Wright or The New Jim Crow by Michelle Alexander have raised awareness od the sociological feelings and expressions related to black rage. (Snierson, 2017). When it comes to cultural variability, an individual must be able to recognize that there are differences or variations with the norms, customs, habits, and spiritual beliefs within a culture or society. These variables along with an individual's societal environments influence their action and state of mind (Williams & Arrigo, 2012). Our morals and values tend to reflect our social groups and time periods. The fact that Mr. Fergurson did not accept black rage as a defense for his actions leads me to

In Mk Asante memoir of buck struggles are reveled regarding the broken bonds in African American homes. The motive of this essay is to evaluate the silence and invisibility within black families through a feminist theoretical frame walk regards to the crucial role the mother’s strength is to the African American family. Broken homes seems to be normal in society now of days and the burnt of the weight is left on the mother. Black men are an Integral part of the black family and this is important for men to lead with understanding, support and Love. In this memoir family struggles are current when Mk Asante mother Carol also known as Amina expresses her level of depression writing to herself throughout BUCK. “I don’t know how to deal with yet another pain. I want to scream while dance and dance while I scream. I want to forget that pain can be so intimate”. (Phone Tap Chapter 7) Page 113. Amina is struggling with pain and wants to physically express herself but can’t due to silence and insecurities. Growing up I lost my parents temporary to drug abuse and street violence at an early age, I completely understand what it feels like to be broken but silent on the inside trying forget the pain and struggles families go through. Mk families’ faces mental health illnesses, street violent contretemps and broken family principals. These are common struggles that are found in many African American homes today.

Patricia Hill Collins addresses the issue of how focussing on the naming of particular struggle can become a “political distraction” from gendered racist and sexist oppression that Black Women face (Alexander-Floyd & Simien 2006) Collins contends that womanism “exaggerates out group differences and minimises in group variation by assembling a stable and homogenous racial group identity” (Alexander-Floyd & Simien 2006) potentially, this comes with the ubiquitous essentialisation of Black Women struggles, which denies varied experience of Black Women who align with various social-culture heritages.

Black woman were depicted through this myth as breadwinners, running “female-headed households” because they were forced to join labor forces due to the circumstances of black life, the poor low social class working for white supremacists without any other opportunities (79). The black men fighting to obtain control and power emulated the highest societal symbol of power, white men and white supremacy, and therefore viewed power as the ability to oppress another; black men viewed matriarchal figures as a threat to their position as “the sole boss,” so internalization of this myth lead to black men to consider black females “as a threat to their personal power” leading to black males demanding that black woman assume a “passive subservient role in the home” under their power

This feeling of rage is manifested from the experience of an overabundance of racism blacks face in their everyday lives. She defends the idea that rage, when correctly directed, can be a starting point for good. It can be a promoter for change. This essay is based on her experience aboard an airline with a close friend and the injustice treatment they receive based on the color of their skin. Her friend had been publicly attacked and accused of taking a first class seat that wasn’t assigned to her, although she was actually sitting in the correct seat. In her essay she states a compelling point, “…I feel that the vast majority of black folks who are subjected daily to forms of racial harassment have accepted this as one of the social conditions of our life in white supremacist patriarchy that we cannot change. This acceptance is a form of complicity.” (hooks, pg 10). She speaks on the complicity of blacks facing oppression and inequality. Killing rage is the creation of fierce anger blacks are felt after repeated instances of everyday racism. It is in this rage that healing can be fueled through love and strength. The incentive for a positive change can also be found through this powerful rage. bell hooks offers an intriguing response to this inequality, she believes that it is necessary to have rage to resist and not be complicit. She states that black activists that want progressive change need to

To conclude, Black feminist are constantly striving to overcome sexism, class oppression, and racism. They have also argued that black women are positioned within structures of power in fundamentally different ways than white women (Collins). Black feminist organizations had to overcome three different challenges that no other feminist organization had to face. The first challenge these women faced was to prove to other black women that feminism was not only for white women (Burns). They also had to demand that white women share power with them and affirm diversity, and fight the misogynist tendencies of Black organizations (Burns). Black feminism argues that sexism, class oppression, and racism are inextricably bound together (Collins). All three aspects are related to one another through intersectionality, which is the study of intersections between different disqualified groups or groups of minorities; specifically, the study of the