The Civil Rights Movement is typically only seen in terms of race relations in the United States of America. Steve Estes’, I Am a Man deals with these relationships between white and black men while introducing these concepts in terms of gender and masculinity. But one cannot have masculinity without femininity, which will be the focus of this paper. The role of women in the Civil Rights Movement is key to understanding masculinity. Women were used by both white and black men in order to prove their own masculinity and further their own agendas. In this period of time, white men are the ideal people who have the most power and privilege. They are the people who are leading companies, making decisions at the highest levels, and they have …show more content…
Women were victims, and the tough man needs to protect these fragile women from the ‘beasts’ that are black men. It is convenient that women need protecting, because they use this victimization to further their position on segregation. Their women being in the way of harm seems like a viable reason for whites and blacks to be separated, right? That was the goal for the white man. They even went further, saying “segregation alone would not afford white men the necessary power to protect white women from supposedly uncivilized black men” (64). They used the subordination of their women to vie for even more separation of the races. White women need even more than segregation to ensure their safety, and the white man makes sure this is emphasized to defend their desire to preserve it. Women’s victimization gave white men a reason to oppose black men, which shows that white women are essential to masculinity. The white man portrays a woman as needing protection because they are fragile and cannot defend themselves. The woman is a treasure for a man that must be safeguarded, and yet they use connotations of womanhood to denounce the masculinity of a man. Estes shows a picture on page 49 with the caption “This cartoon… portrays Arkansas news editor Harry Ashmore as a woman named ‘Pussyfoot,’ because Ashmore was not man enough to stand up for segregation” (49). Though men act as if their woman are their prize possessions that must be protected at all
Hall 's importance on the anti-racist character of the Southern women 's anti-lynching campaign is seriously misleading. Although Hall reports the racism of white women leaders of various anti-lynching initiatives toward black women collaborators, “But the notion of “racial integrity which white woman asserted as a fundamental goal, functioned for blacks as a code word for segregation.” (100). she does not deliver a continuous examination of the contradictory, often mutually aggressive impulses these leaders displayed. However, in all fairness, Hall does report that within the white women 's movement; "spontaneity gave way to a reassertion of traditional hierarchies and assumptions…" (95). Ironically, during this influential period of women 's consciousness, the plight of black men provided a central opportunity for white women to participate in the forbidden arena of public talk about race and sex.
She uses the book to refute an argument by Francis Beal that in his essay Double Jeopardy that claims that African American men are victims of black matriarchs. She also refutes that black women have benefited economically from the occurrence than black men. In the reading, Wallace places responsibility for change on both African Americans. She also states that racism and sexism are tools used by the white to retain control over African Americans. She states that tensions amid black men and women resulted from the adoption of family standards as observed in gender roles applied by the whites. Wallace states that the reasons as to why women are not progressing are that black men sacrificed their collaboration with Black women to pursue their interests of patriarchal power (Wallace,
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.
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.
Before the war, women had very little rights. A married woman could not control property that was hers before marriage, keep control of her wages, acquire property while married, she could not transfer or sell property, she couldn’t even bring a lawsuit. A husband could do anything he wished to with a woman’s material. He could sell them, break them, and his wife couldn 't sell or give away the exact same things. It was immensely unfair to women. But, they would not stay quiet for long. The sexism had to stop!
In the 1960s, Black masculinity was reshaped by the newly acquired political power of the Civil Rights era. Notions of the ‘good negro’ (or obedient/deferential negro) were purposefully destroyed and replaced with a more defiant/revolutionary representation. The 1960s-70s played a pivotal role in the creation of this aggressive male identity. Specifically, the combination of the media’s portrayal of the antagonistic Black Power Movement, and record crime rates in African American neighborhoods, created feared images of African American men (Milton).”
Whiteness and racism comes from the oppression, colonization and systems of dominance over black people and their feelings. In this case, an intersectional feminist analysis matters because women who are able bodied, cis-gendered, privileged and white are only being considered whereas bell hooks argue that men, women and trans people who oppressed should be fought for. And Peggy McIntosh adds onto this but a white woman who addresses and recognizes her privilege to help other white individuals understand what they have and blacks do not.
To be a woman meant that one had no say in regards to political affairs or in government making decisions. If being a woman had limitations, imagine what a black woman experienced, as they were considered less than human and mistreated more than any other female from any different background. In “A Plea for the Oppressed”, Lucy Stanton, one such black woman, tried to avail her people’s plight upon an audience of white women, to support the antislavery and reform cause.
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?
The systematic, oppressive dehumanization of black womanhood was not a mere consequence of racism. It was a calculated method of social control, manipulation, and misogyny. With capitalism on the forefront of the American society during the Reconstruction years, and a booming manufacturing economy was on the rise, white supremacy capitalism patriarchy needed a group to be at the very bottom of the social hierarchy, a scapegoat. That scapegoat was black women. Manumitted black women showed that when given the same opportunities to live their lives like humans, they surpassed and excelled in all areas. Their success was a direct challenge to the racist ideologies that darker races were inherently inferior. Racist
Society has outlined supposedly what it means to be a black man for us, causing several inner conflicts. Suggesting that Black men are hypersexual, violent and incapable of healthily expressing anything other than rage and anger. Showing anything other than these societal norms, are seen as “feminine” and critiques the idea of manhood. Black masculinity is an internal bondage device that destroys the self-expression and self-worth of Black men, ultimately altering how they interact with others.
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:
After four years of seemingly endless battle between a divided nation, more than 600,000 people were killed. These lives, however, were not given in vain. Had it not been for the American Civil War, abolition may not have been carried out. The nation might have remained divided. Women might have remained confined to their roles as the "homemakers." Although the Civil War was fought in hopes of preserving the nation and ridding it of slavery, another war raged on within the depths of this war--the women's war. Serving as nurses both in the hospital and on the battlefields, women came to know a whole
…offers up particular notions of agency in which white working class and middle class men are allowed to see themselves as oppressed and lacking because their masculinity has been compromised by and subordinated to those social and economic spheres and needs that constitute the realm of the feminine.
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