Gilder's 'Equal To What?'

Doetsch-Kidder’s (2016) monograph defines the important role of intersectionality as a defining sea-change in the way that women of color began to unify across racial and cultural barriers. Interviews with minority activists define the perception of the diversification of feminist ideology through the lens of intersectionality. One interview with a African-American activist named Donna illustrates the unity between women of color that evolved in the 1970s: “But overall, we are all fighting for civil rights, so there has to be some type of overlap with each one” (Doetsch-Kidder, 2016, p.103). This development defines the “overlapping’ ideology of different feminist groups, which soon began to devolve the racial and cultural barriers not only between women of color, but also with white feminist groups. In Doetsch-Kidder’s (2016) point of view, the civil rights movement laid the foundation for intersectional feminist principles to be practiced for women seeking greater representation in the workplace.

“I am a black feminist… I recognize that my power as well as my primary obsessions come as a result of my blackness as well as my womaness, and therefore my struggles on both of these fronts are inseparable” … As a woman of color, I find that some feminists don’t seem terribly concerned with the issues unique to women of color—the ongoing effects of racism and post-colonialism, the status of women in the Third World, working against the trenchant archetypes black women are forced into (angry black woman, mammy, hottentot, and the like). (Gay 173).

In the article “Women’s Human Rights and Gender Equality’’ i read about how Women’s rights are the fundamental human rights that were enshrined by the United Nations for every human being on the planet nearly 70 years ago. These rights include to live free from violence, slavery, and discrimination; to be educated ; to vote and to earn a fair and equal wage. A famous saying goes “Women’s rights are human rights” meaning, women all around the world are entitled to all of these rights, but yet there are women and girls who are still denied these rights, often simply because of their gender. Winning these rights for women isn’t all, it’s also about changing how countries and communities works and their perspectives on gender equality. Global Fund for Women exists to support the tireless and courageous efforts of women’s groups who work every day to win rights for women and girls. These groups are working to ensure women can own property, vote, run for office, get paid fair wages, and live free from violence – including domestic violence, sexual assault. The Global Fund for Women also stand for other rights that are vital for women’s equality. They stand for a woman’s right to decide if and when she has children, and to have high-quality health

Despite the women in this group that struggle and overcome adversity in a word that’s meant to suffocate them, there are a few black women who fail to realize there magic. Some of my sisters fall short due to negative public perceptions with professionalism which causes them to shy away from investing in their future. These few outsiders who didn’t get the unwritten code/norm of what a black woman must represent allows the degradation of our group to continue.

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

Underlying the feminism movement of the 1960s and 1970s was the “white racist ideology.” The women’s movement of the 1960s was in fact the white women’s movement. It was an opportunity for white feminists to raise their voices, but they only spoke about the plight of the white woman and excluded themselves from the collective group of women across all races and social standings. White women assumed that their experience was the experience of all women. When black women proclaimed that the movement was focused on the oppression of white women, the white feminists asserted “common oppression” and retorted with “oppression cannot be measured.” Ironically, feminists in the 1960s compared their oppression to the oppression of African Americans as

In history, women have always struggled to gain equality, respect, and the same rights as men. Women had had to endure years of sexism and struggle to get to where we are today. The struggle was even more difficult for women of color because not only were they dealing with issues of sexism, but also racism. Many movements have helped black women during the past centuries to overcome sexism, racism, and adversities that were set against them. History tells us that movements such as the Feminist Movement helped empower all women, but this fact is not totally true. In this paper, I will discuss feminism, the movements, and its "minimal" affects on black women.

"Our politics initially sprang from the shared belief that Black women are inherently valuable, that our liberation is a necessity not as an adjunct to somebody else 's may because of our need as human persons for autonomy". The opening of the second part of The Combahee River Collective Statement, What We Believe, expresses one of the major will of the Third World Feminist studies: making Women a topic of research in its own rights. It 's in 1977 that the Combahee River Collective, a US radical feminist lesbian group, wrote this very famous manifesto that became essential for the Black Feminism Mouvement. They made as central the total recognition of the different forms of oppressions, sexual, racial, social, that black women endure and the necessity to fight against them. Therefore, the integration of notions of gender, sexuality, race, class in any feminist analysis that deals with power and domination become unavoidable. They express clearly the logical result of their struggle, the destruction of the political, social and economical system as they are the representative basis of an unfair and racist society. To bring a fresh way of looking at the position of some women in the American society turn to be a way to consider differently the organisation and the functioning of the actors of a society on a national and also international level.

The article titled, Black Women Thought; Matrix of Domination, by Patricia Hill Collins explores the oppression of African-American women. While there is also a theme of individual empowerment, Collins’ ends the article by stating, “only collective action can effectively generate lasting social transformation of political and economic institutions” (cite). I believe Collins’ motivation for this article was to bring awareness and to inspire change.

Women traditionally served as housewives, limited to raising their kids and preforming house duties. In the World War II era, women were allowed to being working in factories and jobs were help was needed to aid our country, but even then inequality was the same and wages were low. Matthew Rothschild (2011) talks about how we should “demand the impossible”, to make priorities clear because the wealthy doesn’t care about us; it is like “we are peons now” (p. 690). Women have been oppressed for over years and portrayed as people that can’t do nothing or rely on men to do it for them, just like in the video “Gender roles in Disney” (“Gender roles,”

In an attempt to define Black Feminism, Collins clarifies that it must “avoid the idealist position that ideas can be evaluated in isolation from the groups that create them (Collins 385).” This clarification forms her basis for why Black Feminism is necessary, and who it serves. Thinking about feminism historically, the concerns of black women were pushed aside in favor of fighting sexism; a notable example occurs within the Suffrage movement, where votes for white women were prioritized over women of color in order to push such legislation through. And even when feminism began looking at other social injustices, such as racism and class issues, often only prominent feminists were invited to the discussion. What resulted was, and often continues to be, a problem of white women speaking for oppressed people. It’s impossible, Collins argues, to have Black Feminist thought without examining the experiences and positions of African American women. Therefore, Black Feminism must be a movement that “encompasses theoretical interpretations of Black women’s reality by those who live in it (Collins 386).” However, such a definition brings about many questions:

In an attempt to define Black Feminism, Collins clarifies that it must “avoid the idealist position that ideas can be evaluated in isolation from the groups that create them (Collins 385).” In reality, this forms her basis for why Black Feminism is necessary, and who it serves. Thinking about feminism historically, the concerns of black women were pushed aside in favor of fighting sexism, most notably during the Suffrage movement. And even when feminism began looking at other social injustices, such as racism and class issues, only prominent feminists were invited to the discussion. What resulted was, and often continues to be, a problem of white women speaking for oppressed people. It’s impossible, Collins argues, to have Black Feminist thought without examining the experiences and positions of African American women. Therefore, Black Feminism must be a movement that “encompasses theoretical interpretations of Black women’s reality by those who live in it (Collins 386).” However, such a definition brings about many questions: who’s experiences are valued, how do black women take their voice back, and how can they center feminist thinking on their own unique standpoint?

As African-American women address social issues that are important to their life experiences, such as class and race, instead to acknowledge “common oppression” of gender inequality, they are often criticized by “white bourgeois feminists” (hooks, 2000). Their ability to gain any form of equality within society is tarnished by such groups as they develop a “fear of encountering racism” from simply joining this movement (hooks, 2000). As white men, black men, and white women oppress them, their issues are often ignored due to reoccurring stereotypes and myths that claim black women are strong, independent, and “superhuman” (hooks, 2000). It becomes extremely difficult to seek liberation and equity within a “racist, sexist, and classist” society, as their gender and race causes them to be at the “bottom of the occupational ladder” and “social status” (hooks, 2000, pg. 16). As black women are perceived to demonstrate strength and dynamic qualities as white women perpetrate the image of being

Women and men have had certain roles in society that were understood amongst them to be specified for their particular gender. Males were known to have the leading role as head of the house hold and the bread winner while the woman’s duty was to stay at home and take care of the house and children. While many people years ago deemed this way of life and practice to be the right and ethical thing to do, times have changed and so this kind of treatment towards a woman’s equality must be questioned. Even though times have changed, this mindset of a woman’s ability to be as good as a man has not completely gone away. In today’s society a woman contributes to the economy and her family as equally as that of a man. Therefore, women should share equal rights and opportunities as their gender counterparts.

The modern world has resulted in earnings, wages and salaries for the women similar to that of men, but the women are continuously facing inequalities in the work force (Andal 2002). This can be attributed to the pre-established notion that women shall not be given access to finance or communication with the world outside of the home which is highly unethical and unfair (Eisenhower, 2002). In the past, they were considered as the underprivileged ones which were not thought of having equal rights but this fact has changed now. For instance, the status of women can be explicitly defined as the equality and the freedom of the women.