User:Sodimmer/sandbox

Black Feminism

Here is a great source for getting a general background on Black Feminism: https://www.mit.edu/~thistle/v9/9.01/6blackf.html

Same with this source, this one is a full essay: https://scholarship.law.berkeley.edu/cgi/viewcontent.cgi?referer=https://www.google.com/&httpsredir=1&article=1125&context=bglj

This is a website made to help people get involved in Black Feminism and women's rights: https://phenomenalwoman.us/

An interesting and thought-provoking question: https://www.huffingtonpost.com/aliza-vigderman/why-are-there-no-white-gu_b_6662352.html

Citations:

Amoah, J. (1997, December). Narrative: The Road to Black Feminist Theory. Retrieved September 30, 2018, from https://scholarship.law.berkeley.edu/cgi/viewcontent.cgi?referer=https://www.google.com/&httpsredir=1&article=1125&context=bglj

Vigderman, A. (2015, April 13). Why Are There No White Guys in Black Feminist Thought? Retrieved September 30, 2018, from https://www.huffingtonpost.com/aliza-vigderman/why-are-there-no-white-gu_b_6662352.html

Vol. 9.1 - A History of Black Feminism in the U.S. (n.d.). Retrieved September 30, 2018, from https://www.mit.edu/~thistle/v9/9.01/6blackf.html

[1] Article Evalualtion: "Meet the Woman Who's Picked Her Own Death Date"

• This article is truly only about Jacqueline Jencquel and her choice to choose her own date of death and the idea of choosing when you'd like to die.
• The source lives in France and wants the government to allow her to choose to die even if she is not terminally ill.
• The article hosts an interview with the woman they write about.
• The tone has a lot to do with the person speaking at the time.
  • Starts out with Jencquel speaking on the Léonetti Law
  • Goes into her own experiences with getting older, knowing she does not want to reach the stage of suffering.
• Contains a video explaining the right to die that everyone has, but ultimately not when they want.
• The interviewer asked biased question when Jencquel is speaking on a specific topic, but the tone of the writing outside the the interview remains neutral and factual.

10/7 - Add to an Article:

I'm thinking we could add more about bell hooks and also intersectionality as a whole separate section.

Writing from bell hooks often delves deep into the intersectionality of black women and them finding a place in the Black Rights Movement and the Feminist Movement. Black men were not exempt from the teachings of regular misogynistic ideas, often being told that being a man and being free were intertwined, this led to the ideal that they must control the sexuality of black women. While this was a problem in the Black Rights Movement, black women were also not truly allowed to reap the benefits of the Feminist Movement either. Ongoing racism often held back any black woman trying to make her way in proving that she too was human and deserved the same rights as both man, and white woman.

Vol. 9.1 - A History of Black Feminism in the U.S. (n.d.). Retrieved September 30, 2018, from https://www.mit.edu/~thistle/v9/9.01/6blackf.html

10/22 - First Draft

From the page: "In the second half of the 20th century, black feminism as a political and social movement grew out of black women's feelings of discontent with both the Civil Rights Movement and the feminist movement of the 1960s and 1970s."

My add in: Black women who participated in the social movements of the 60's often found themselves excluded from both the Feminist Movement and the Black Liberation movements. Many were stuck between the intersectional crosshairs of being a woman and being black. Sharon Smith claims, "In the 1960s, the contrast between white middle-class and Black women’s oppression could not have been more obvious. The same “experts” who prescribed a life of happy homemaking for white suburban women, as documented in Betty Friedan’s enormously popular The Feminine Mystique, reprimanded Black women for their failure to conform to this model. 17 Because Black mothers have traditionally worked outside the home in much larger numbers than their white counterparts, they were blamed for a range of social ills on the basis of their relative economic independence." (Smith, Winter 2013-2014). In "But Some of Us are Brave: A History of Black Feminism in the United States," done by The Thistle, an alternative news source based out of MIT, the writer explains that there was a lack of regard for black women because, "Black women who participated in the Black Liberation Movement and the Women's Movement were often discriminated against sexually and racially. Although neither all the black men nor all the white women in their respective movements were sexist and racist, enough of those with powerful influence were able to make the lives of the black women in these groups almost unbearable." (Thistle, Vol. 9.1). Throughout the 60's the idea of Black Feminism was gaining popularity, in 1973 the National Black Feminist Organization was officially created in New York.

A History of Black Feminism in the U.S.

Black Feminism and Intersectionality

ARTICLE PEER REVIEW

My assigned article is Second-wave Feminism

• I plan to add to an existing section in the article titled "Businesses":

Businesses[edit]

Feminist activists have established a range of feminist businesses, including women's bookstores, feminist credit unions, feminist presses, feminist mail-order catalogs, feminist restaurants, and feminist record labels. These businesses flourished as part of the second and third waves of feminism in the 1970s, 1980s, and 1990s. Many organizations providing a safe space for women to discuss their struggles came into effect as well. Durham, North Carolina's local League of Women Voters provided a place to discuss any struggles or challenges they faced and encouraged women to stay up to date in current affairs. They also provided programs and meetings for these women to come to.^[1] In addition, the Wisconsin Women's Network, established in 1979, works on empowering women and girls and providing support through communication, education, advocacy and connections. Through their Mentorship Program, Wisconsin Women's Network Policy Institute, and Accelerated Policy Institute, they provide many different systems of support for women and girls.^[2]

1. Blair, Melissa Estes (2009). ""A Dynamic Force in Our Community": Women's Clubs and Second-Wave Feminism at the Grassroots". Frontiers: A Journal of Women Studies. 30: 5 – via Project Muse.
2. "Wisconsin Women's Network". Wisconsin Women's Network. October 20, 2018. Retrieved October 20, 2018.

This is a really good and neutral draft! I think it would be good to put some of the specific programs and meetings women could go to provided by the North Carolina League of Women Voters. There aren't any unnamed groups or people, in fact it is focussed around many of the named groups and what they do for women. I think a more in depth analysis of what those groups did will really help this article. As a whole the article is neutral. It uses the information in maybe more opinionated writings and draws attention to the facts of history.

Final Article

Black women who participated in the social movements of the 60's often found themselves excluded from both the Feminist Movement and the Black Liberation movements. Many were stuck between the intersectional crosshairs of being a woman and being black. Sharon Smith claims, "In the 1960s, the contrast between white middle-class and Black women’s oppression could not have been more obvious. The same “experts” who prescribed a life of happy homemaking for white suburban women, as documented in Betty Friedan’s enormously popular The Feminine Mystique, reprimanded Black women for their failure to conform to this model. 17 Because Black mothers have traditionally worked outside the home in much larger numbers than their white counterparts, they were blamed for a range of social ills on the basis of their relative economic independence." (Smith, Winter 2013-2014). In "But Some of Us are Brave: A History of Black Feminism in the United States," done by The Thistle, an alternative news source based out of MIT, the writer explains that there was a lack of regard for black women because, "Black women who participated in the Black Liberation Movement and the Women's Movement were often discriminated against sexually and racially. Although neither all the black men nor all the white women in their respective movements were sexist and racist, enough of those with powerful influence were able to make the lives of the black women in these groups almost unbearable." (Thistle, Vol. 9.1). Throughout the 60's the idea of Black Feminism was gaining popularity, in 1973 the National Black Feminist Organization was officially created in New York.

One of many powerful organizations came from black women wanting freedom as a whole and not just freedom as a woman or freedom as a person of color, the Combahee River Collective. This was a group of women who defined themselves at the intersection of race, womanhood, and sexuality. The CRC was formed due to lack of representation for all of the crossroads of being a black, lesbian woman. It is self-defined in The Combahee River Collective Statement as, "It was our experience and disillusionment within these liberation movements, as well as experience on the periphery of the white male left, that led to the need to develop a politics that was anti-racist, unlike those of white women, and anti-sexist, unlike those of Black and white men.There is also undeniably a personal genesis for Black Feminism, that is, the political realization that comes from the seemingly personal experiences of individual Black women's lives. Black feminists and many more Black women who do not define themselves as feminists have all experienced sexual oppression as a constant factor in our day-to-day existence," (1977). The statement itself was published in 1977, although the group had been meeting since 1974. The core ideology of he group was political, the women believed that the oppression keeping them down was centered in American policy and society, especially in the capital. The collective began holding retreats to discuss the issues of intersectionality, the goal was to teach as many people as possible about the disadvantages of being at the mercy of three marginalizing intersections. The group disbanded in 1980.

A History of Black Feminism in the U.S.

Black Feminism and Intersectionality

Frazier, D., Smith, B., & Smith, B. (n.d.). The Combahee River Collective Statement. Retrieved December 5, 2018, from https://combaheerivercollective.weebly.com/the-combahee-river-collective-statement.html

. Smith, L. (2018, February 21). When feminism ignored the needs of black women, a mighty force was born. Retrieved December 5, 2018, from https://timeline.com/feminism-ignored-black-women-44ee502a3c6