Reflection Paper On Feminism

“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).

Many African American, Latin American, Asian American, and Native American women have participated in movements to overcome racism and gain recognition of their ethnic histories and identities. Some of these women focus on the cultural and economic problems of women of color. As women’s studies have become established on college campuses, new generations of writers, researchers, and students have developed their own definitions of and approaches to feminism.

Beauty is an important aspect of many women’s lives, often dictating their everyday behaviours. Women are held to narrow, unrealistic expectations of what they should look like; these expectations being portrayed through beauty ideals and trends. Although these trends, and the advertisements they are promoted through, seem relatively harmless, they can often reinforce racism and become their own system of oppression. Throughout cultures, dark-skin is seen as unwanted and unappealing, whereas light-skin is valued and privileged. This white supremacist ideal is propagated through these various beauty trends and their advertising, inseminating privilege towards lighter skin shades. The beauty trend of using skin-bleaching creams to lighten one’s

Media portrays women of color as being reduced to their sexual parts, like white women often are, while at the same time being generally being considered less desirable than white women. At best, they are considered enticing as an exotic conquest.

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

For the sake of analysis and a broader understanding of historical context, it is important to acknowledge that the emergence of Black Feminist ideology was not solely in response to the disregard of the needs of African American women in mainstream feminism, but in the ongoing civil rights and black liberation movements, as well. These movements primarily focused on the oppression practiced towards black men and were known for demonstrating sexism towards the women involved despite the crucial role that they were playing. Black women were often forced to stay in the background as unsung heroines while their male counterparts were recognized as leaders. Therefore, the origins of Black Feminism can be tied to the misogynist tendencies

The life of African American Woman in America is not an easy one, for years the Black Woman has had to face adversity. We were brought into this world not with one minority but with two minorities put against us, the first is the fact that we are a woman and the second is that are African American. Because of that for years we have been subject to not only sexism but racism. The Black Feminist Theory revolves around the exact injustices of African-American women, “A black woman is oppressed by patriarchy, black feminists observe, not just because she’s a woman but because she’s a black woman, a category that has been defined historically in America as less valuable than the category of white woman. (Tyson,123)” The life of an African

The author concentrates on the identity politics as a source of strength, community, and intellectual to illustrate some of the problems that women of color face within both antiracism and feminism.

On the other hand, white feminists only have to focus on sexism and can better raise their issues to the public; while the white women’s movement is gaining national attention, the black feminist movement is stigmatized and scrutinized. In order to be liberated, the Collective believes that the black feminist movement must disrupt the entire patriarchal and “political-economic systems of capitalism,” which, in turn, would free many other minority populations (Combahee 1982). Through this statement, the Collective emphasizes that their liberation would be benefitting to

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:

Black Feminist Politics and theory grew out of many black women 's feelings of dissatisfaction following the civil rights era, and the white female feminist movement throughout the 1960-1970s. During the early conceptualization process of black feminist theory, the women of this new movement, specifically Kimberlé Crenshaw, came to name the term “intersectionality theory.” Black Feminist Politics and theory argues that sexism, racism, class oppression, and gender identity are intricately bound together. Complexly, they serve to maintain subjugation and suppression. In this essay, we will investigate the formulation and a brief history of Black Feminist

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

These explanations analyze factors such as fear of dividing the minority community, lack of knowledge of feminism, the focus on male liberation in the black social movement in the 60’s, and the idea of matriarchy (Simons). Overall, black feminist, on the other hand, believe that racism, the major factor, hinders the development of feminist awareness among minority women and other problems that seem to arise within the feminist movement and community (Simons).

Black Feminism argues that sexism, class oppression and racism are linked together. Mainstream feminism that more than often benefits white women, strives to overcome class and gender oppression, however they do not recognise that race can discriminate against women also. Activist, Alice Walker states that black women experience a different kind of oppression when compared to their white counterparts. Professor of Sociology and social activist, Patricia Hill Collins summarises that Black feminism is ‘a process of self-conscious struggle that empowers women and men to actualise a humanist vision of community.’ Her quote welcomes individuals of any gender, whom understands black women’s struggle to fight with them. [Collins, 1991:39]