Graduation Speech: Discrimination In The United States

MLK states, “Justice too long delayed is justice denied” (King 3). This quote is perfect for their circumstance. The black community has been waiting too many years at this point; in fact, no time will be a “good time” to fight for freedom according to the white moderators. They have been held back long enough and it is their time to get the rights they deserve. The clergymen state that time will lead to equality and the black community needs to be patient. King explains that this is not true. Time will not lead to equality and nothing gets done without direct action.

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.

By expressing this with the African American society of women who are continuously torched by the demanding words of men, McLune appeals strongly to all American women’s intellect of equality and respect. Women should not have to be judged by men and expect to be treated as if they owe anyone something, let alone have to be mistreated and belittled, if that were to be the case then men should be treated the same, therefore McLune’s audience, should understand that that is not how you define a black woman in any terms.

The black race has faced many hardships throughout American history. The harsh treatment is apparent through the brutal slavery era, the Civil Rights movement, or even now where sparks of racial separation emerge in urbanized areas of Baltimore, Chicago, and Detroit. Black Americans must do something to defend their right as an equal American. “I Am Not Your Negro” argues that the black race will not thrive unless society stands up against the conventional racism that still appears in modern America. “The Other Wes Moore” argues an inspiring message that proves success is a product of one’s choices instead of one’s environment or expectations.

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.

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?

Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Ed. By Patricia Hill Collins. (New York: Routledge, 2000. ii, 336 pp. Cloth, $128.28, ISBN 0-415-92483-9. Paper, $26.21, 0-415-92484-7.)

Throughout history, black people have been hurt and battered physically, mentally, and emotionally by white people and those who believe they are superior. From the beginning of the 19th century to the ongoing 21st century, black identity has evolved in accordance to the struggles African Americans are facing at the time. From the abolitionist movement to the Black Lives Matter movement, the evolving issues facing black identity in the struggle for equality and constitutional rights can be seen through the literature and writing by the black leaders of the time.

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:

We are, and have always been, undervalued, underrepresented underestimated and under attack. And we are sick and we are tired and we will fight until we are no longer required. To count the number of empty seats at our graduations and the number of children who will grow up without their black fathers. My screams are not to blame for your blindness caused by your whiteness. We will fight and we will fight loudly and you will either have our backs or you will have a fucking seat. All Lives will matter when the tainted officers who execute my unarmed brothers are no longer labelled heroes. All lives will matter when the new york officer who murdered Eric Garner is behind bars or the citizen who filmed the new york officer who murdered eric garner as he was murdering Eric Garner. All lives will matter when those who believe poverty is an individual failure grow to realize that poverty in fact a human system. All lives will matter when I no longer fear for my own life, my sisters life, my father's life, my nephew's life, the lives of each and every black child whenever we get behind the wheels of our cars let alone step foot out of our homes. All lives never mattered to you. Before

In the context of the many worries that Black American mothers must relentlessly carry for their daughters’ safety, you [Emily Bernard] claim that “hope” is what drives you to release your daughters into the world and cease the rage you experience each time you hear about a young African-American being murdered. However, in response to your article “Between the World and Me: Black American Motherhood”, I would say that not only should you continue to carry “hope”, but it is also crucial that you have a desire to incite change. Given that you are a professor of Critical Race and Ethnic Studies at the University of Vermont, you could also initiate serious discussion about race among your students that could then hopefully carry over to the rest

Jones (the mother of a now deceased Howard student) about the death of her child. Dr. Jones said something that really stuck with me, she said that no matter how much black people achieve, it only takes “one racist act” for everything that was worked for to be tarnished and thrown away. I feel as though these words hold weight, and I say this because this statement is a true one. As African Americans, we are constantly reminded how easily it is for us to individually be wiped from the face of this earth. We are always taught to be fearful when we step outside of our homes and safe spaces; There are so many more laws that we must abide by than the average citizen.

“Black women have had to develop a larger vision of our society than perhaps any other group. They have had to understand white men, white women, and black men. And they have had to understand themselves. When black women win victories, it is a boost for virtually every segment of society.” Ms. Angela Yvonne Davis, now this woman was a brickhouse.

After being placed at the bottom of the hierarchy between black men and white women, black women found a way to reassert their voices

The latter part of our semester has been centered around Black feminists. Their work has been focused on the ways in which the intersectionality of gender and sexuality influence the lives of women who live under systems of oppression in the United States. These systems that deeply affect the way bodies of color, Black women very specifically, are able to conduct their lives. Black women in particular, are vulnerable to these systems in a way unlike any other body in America. Thinking back on the writings of Beth E. Richie, Angela Davis, and Audre Lord, I now see Assata Shakur’s “Affirmation” in a new light. “Affirmation” is a poem that speaks to the pain and suffering Black bodies have endured, and even through all of this pain, it speaks of optimism. I argue, that through the lens of Black feminism, we can re-examine many organizations and institutions in a way that can be truly be more inclusive of people of all walks of life. If systems were created with regard for the most targeted groups of people and not just the “majority”, we may truly see inclusive settings and we can benefit from the membership of people from different races, class, gender identity, sexual orientation and age in these institutions.