The following is a response paper to the text “The Master’s Tool Will Never Dismantle The Master’s House”, by Audre Lorde, an African American lesbian feminist. She was also a writer who fought in the Civl Rights Movement. This text was written in 1984, eight years before her death and it was an essay answering to an event that took place in a conference in New York. The essay analyzes the role of minorities in the Academia and reflects about the concept of sorority and intersectionality in feminism. One of the points of the text that I found most interesting was her claim that sorority and the bonds created between women are the only way for empowerment.…
In “Heteropatriarchy and the Three Pillars of White Supremacy,” Andrea Smith proposes that organizing efforts for women of color have been ineffective, as they fail to recognize the heteropatriarchy framework undermining their platform. This political and social framework creates a divisive environment of “oppressive Olympics,” where groups are vying for the title of most beleaguered (66). In addition, numerous efforts to organize have been plagued by the sentiment that all minorities have experienced the same subjugations and consequently, share similar objectives for liberation (67). However, as Ms. Smith, demonstrates “racism and white supremacy…is (not) enacted in a singular fashion; rather, white supremacy is constituted by separate and distinct, but interrelated logics” (67). This premise serves as the backdrop for the three pillars of white supremacy; Slavery/Capitalism, Genocide/Colonialism and Orientalism/War, which all address how women of color are victimized in diverse ways. The first pillar of slavery/capitalism is based on the historic value of blacks as slaves, which implies they were not part of humanity but rather a commodity, “nothing more than property” (67). Unfortunately, even though slavery was abolished, this logic remains imbedded in the patriarchal system and is most evident in the “prison industrial complex” (67). The second pillar of genocide/colonialism states that for colonialism to exist, it must procure the resources of…
Harold Bloom, ed., Black American Women Poets and Dramatists (New York: Chelsea House, 1996). Countee Cullen, ed., Caroling Dusk: An Anthology of Verse by Negro Poets (New York: Harper and Brothers, 1927). Gloria T. Hull, Color, Sex, and Poetry: Three Women Writers of the Harlem Renaissance (Bloomington: Indiana University Press, 1987). Judith Stephens, " 'And Yet They Paused ' and 'A Bill to Be Passed ': Newly Recovered Lynching Dramas by Georgia Douglas Johnson", African American Review 33 (autumn 1999): 519-22. Judith Stephens, The Plays of Georgia Douglas Johnson:From The New Negro Renaissance to the Civil Rights Movement (Urbana and Chicago: University of Illinois Press,2006) C. C. O 'Brien, Cosmopolitanism in Georgia Douglas Johnson 's Anti-Lynching Literature (African American Review, Vol. 38, No. 4) (Winter, 2004), (pp. 571-587 published by: St. Louis University) http://www.jstor.org/stable/4134418 Retrieved from "http://en.wikipedia.org/w/index.php?title=Georgia_Douglas_Johnson&oldid=550294536" Categories: 1880 births 1966 deaths African-American poets Oberlin College alumni People from Atlanta, Georgia Writers from Georgia (U.S. state) Writers from Washington, D.C. This page was last modified on 14 April 2013 at 11:35. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.…
African American women suffered through so many injustices over years. Their bodies were degraded, their spirits were crushed, and their self-esteem lowered. Society didn’t care for their well-being, and continued to oppress them. For a long time Black women wasn’t able to value themselves, because they felt worthless and broken. However, the “Black is Beautiful” movement officially change this, by encouraging African American women to embrace their beauty and their talents. Black women for the first time felt comfortable in their skin, and wasn’t willing to accept any more disrespect and abuse because of it. June Jordan’s “Poem about my Rights” and Lucille Clifton’s “Homage to My Hips” both illustrate the major shift in the way African American…
In short, The Stonewall riots created dissent amongst the american people through media, as well as acting as a catalyst for definitive progress and finally, the riots represented an important cultural shift that eventually translated into the modern pride movement. However, regardless of the successes of the riots, they were still a collection of violent uprisings that plagued the LGBT community for years to come, and the post-Stonewall depictions of the riots often glossed over its roots within the transgender community with activists such as Sylvia Rae Rivera and Marsha P. Johnson. This is identifiable as a trend within American culture, through movies, tv and other media outlets. The greatest challenge moving forward will be to deconstruct the preconceived notions about the roots LGBT community and their fight for…
Janice Raymond’s publication “Sappho by Surgery” misrepresents, misunderstands, and misinterprets what it means to be a transsexual person. The conclusions that Janice Raymond reaches are not based on concrete science, psychology, or sociology. It also is not based off of any real interactions with transgender people. Instead, it is based off of stories, second hand reports, media misrepresentations, and weakly strung together pieces of historical fact that have been manipulated to support the author’s thesis. The author argues that the gender binary can’t be denied. In other words, “biology defines gender” and so if you are born with male reproductive organs, you are a male, and if you are born with female reproductive organs, you are a female; this can’t change and gender reassignment surgery is unnatural and wrong (Page 131). This basic idea leads her to make all kinds of conclusions that are full of anti-transsexual prejudice. In the publication “Sappho by Surgery”, Raymond attacks the “transsexually constructed lesbian-feminist”. She uses this term to refer to someone who was born a man but had surgery to become a woman and identifies as a lesbian and a feminist. Raymond’s characterization of the transsexually constructed lesbian feminist as a malicious, deceptive rapist shows a flawed understanding of the biology, mental process, and social factors surrounding transsexual people.…
On pages 74 through 77 of Fun Home, Alison Bechdel chronicles her full realization that she is a lesbian in her own “bookish” way. Moving on from the clinical dictionary definition of the word “lesbian” that she discovered in her early adolescence (page 74, panel 3), Bechdel turns to works of fiction and chronicles of others’ experiences with homosexuality which she finds in books at her college’s library, as opposed to exploring her sexuality on her own in the real world. This is consistent with how Bechdel approaches most situations- not necessarily that she experiences everything vicariously through published fiction, but she and her family often relay life experiences passively, such as in the form of typewritten letter (as with her coming…
Audre Lorde, in the article I am Your Sister: Black Women Organizing Across Sexualities, provides a clear assessment of the traditional and contemporary difficulties that Black Lesbian Feminists have to deal with everyday. Lorde illustrates, for the reader, among her own personal experiences and stories, the struggles that not only Black women, but Black lesbian women and gay men continuously live with. She explains that we should not try to become identical to each other in order to attempt to…
The Lesbian Gay Bisexual and Transgender (LGBT) community has faced discrimination throughout history, 2015 is no exception. LGBT people are being denied their unalienable rights, one of these rights is marriage.…
There are a plethora of oversights and insults throughout Frye’s essay, including her assertion that female heterosexuality “is central to the way sexism and racism are knit together,” seemingly under the delusion that lesbians are untouched by the patriarchy and the prejudices thereof because, obviously, as lesbians, there is nary a man in any of their lives (131). At all. Not one. Clearly, they all live a man-free, not-women-but-girls-only existence on a commune in upstate New York. Also implicit in her claim is that lesbians are not and cannot be perpetuators of patriarchal norms--sexist, racist, or otherwise, which ignores the wide variety amongst the gay community and assumes its members to be upstanding individuals.…
The Combahee River Collective was a black feminist Lesbian organization that produced “A Black Feminist Statement” in 1977. In their “What We Believe” proclamation, they addressed the difficulty with hegemonic white woman’s view of feminism and the marginalization involved with it. The proclamation stated, “we have in many ways gone beyond white women’s revelations because we are dealing with the implications of race and class as well as sex” (Kirk, 28). The issues of gender equality are relative to the upbringing and lively hood of those oppressed in certain environments. Women of color, thus, feel as if the civil rights movement and the movement led by white feminists is too limited for them. Black women are frequently absent from analyses of either gender oppression or racism because of their position in society, since the former focuses primarily on the experiences of white women and the latter on black men. There is a large grey area between both feminist and antiracist theory and practice that neglect to accurately reflect the interaction of race and gender, which leads to the marginalization of all non-white…
This is a divisive strategy that aims to produce a consumable queer, fit for a mainstream audience. Subsequently, this strategy risks straight culture subsuming both lesbians and the queer community (Moody 2011). To subsume lesbian and queer culture would erode the common political identity that allows for community organization against heterosexism. Like bell hooks (1992) contends, “Communities of resistance are replaced by communities of consumption” (33). Effectively, the apolitical representation of lesbianism obliterates the movement’s historical allegiance to working class culture, butches, interracial socializing and feminism (Moody 2011). Both productions exemplify this shift from queer sexuality to homonomative-domestic lesbian, although The Kids Are All Right epitomizes this because it fails to acknowledge the oppressive culture and diverse identities. Homonormative representations normalized the broader lesbian community and foster…
This article serves as an appropriate outline to some phases in the history of the US lesbian and gay political history. Also, this shows concepts which are necessary to the evolution of any political movement, but displays these concepts through the lesbian and gay movements. The article challenged me to understand the weaknesses and strengths of the movements, and discover why some worked and why some did not.…
Rape and Resistance—A New History of the Civil Rights Movement from Rosa Parks to the Rise…
A critical intersectional analysis of the LGBT community reveals there are many layers of discrimination inclusive of race, gender, class and sexuality resulting in an unbalanced distribution of power. In our patriarchal society, the cis-gendered, white, wealthy, gay male holds the most power as this figure aligns most closely to the heteronormative hierarchy of power. This directly results in the agenda of said figure to become the forefront of the LGBT’s political movements. As trans-gendered people, who has consequently have limited access to education, opportunity or wealth are the most marginalized; their basic needs are not met or addressed in the LGBT community. Spade articulates the legal ramifications of the marginalization the transgendered community, “The debates about gender inclusion in the federal Employment Non-Discrimination Act (ENDA) or the exclusion of gender identify protection from New York State’s Sexual Orientation Non-Discrimination Act (SONDA) are only the most blatant examples of mainstream lesbian and gay movement’s lack of gender-transgressive populations,” (Spade, :23.1)…