The politics of respectability is constructed as sociocultural rules and expectations for marginalized racial and ethnic groups to adhere to. This allows their humanity to be properly viewed through a white supremacist lens and to be defined by Whiteness, both in society and on an individual basis. Amongst Black people, especially Black women, the occurrence of the politics of respectability originated from historical dehumanization through slavery in the Western world. In order for the humanity of black people to be considered, the ramifications of the politics of respectability compel black people to engage in ways and in spaces to validate their humanity when a White person’s humanity is the default. This creates a dualistic view of what …show more content…
Because of this, it is a challenge to expand from the binary framework that often envelops feminist theory when speaking about the experiences, as well as the differences in personhood and womanhood of black feminists. We see this separation when we societally refer to one group of black women as “ghetto” and “bitchy but independent”, or “queens” and “motherly” in contrast to one another. There is a certain kind of pressuring hierarchy and we have been socialized to continue to engage in the politics of respectability because of that white supremacist lens, and we police one another. Historian Dr. Kali N. Gross states, “Historically, as a form of resistance to the negative stigmas and caricatures about their morality, African Americans adopted a "politics of respectability." Claiming respectability through manners and morality furnished an avenue for African Americans to assert the will and agency to redefine themselves outside the prevailing racist discourses. Although many deployed the politics of respectability as a form of resistance, its ideological nature constituted a deliberate concession to mainstream societal
Ghettos, low-riders, hip-hop, rap, drugs and crime, it has got to be a Black man right? Saggy pants, unintelligible language, lazy, and the lists continue to both stereotype and describe Blacks. Do Black Americans perpetuate their own discrimination? Are Black Americans creating their own low status in society? Black people around the world have been hypnotized into believing all their failures in life are due to discrimination, but are they correct? Blacks are often their own worst enemies, often the cause of their own disasters, and many don’t see that until it’s too late, if ever. Discrimination and prejudice are imposed upon Blacks, often because the culture they live in is not “acceptable” to the dominant society. On the other hand, an understandable reason for Blacks actions is often due to unattainable opportunities towards the American Dream.
In his essay, “On Being Black and Middle Class” (1988), writer and middle-class black American, Shelby Steele adopts a concerned tone in order to argue that because of the social conflicts that arise pertaining to black heritage and middle class wealth, individuals that fit under both of these statuses are ostracized. Steele proposes that the solution to this ostracization is for people to individualize themselves, and to ‘“move beyond the victim-focused black identity” (611). Steele supports his assertion by using evidence from his own life and incorporating social patterns to his text. To reach his intended audience of middle-class, black people, Steele’s utilizes casual yet, imperative diction.
Collins, Patricia. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. New York, NY: Routledge, 2000
“On Being Black…” is an autobiographical essay discussing the black working class and how in order for black women to “have-it-all” they must have a career, home, and husband. But when Bonner refers to the younger generations, they find flaws with the working class’ expectations on becoming middle to upper class. The Young Black generation challenges the ideology of what it means to “have-it-all,” while dismantling institutional racism to create their own ideological racial uplift. In both works, she questions racial categorization and the divisions among class amongst African Americans, a reoccurring theme for her later
Women, black women in particular, are placed in a society that marginalizes and controls many of the aspects of a black woman’s life. As a result, many black women do not see a source of opportunity, a way to escape the drudgery of their everyday existence. For example, if we were to ask black mother’s if they would change their situation if it became possible for them to do so, many would change, but others would say that it is not possible; This answer would be the result of living in a society that has conditioned black women to accept their lots in life instead of fighting against the system of white and male dominated supremacy. In Ann Petry’s The Street, we are given a view of a black mother who is struggling to escape what the street symbolizes.
The Author of this book (On our own terms: race, class, and gender in the lives of African American Women) Leith Mullings seeks to explore the modern and historical lives of African American women on the issues of race, class and gender. Mullings does this in a very analytical way using a collection of essays written and collected over a twenty five year period. The author’s systematic format best explains her point of view. The book explores issues such as family, work and health comparing and contrasting between white and black women as well as between men and women of both races.
Collins, Patricia Hill. "Mammies, Matriarchs, and Other Controlling Images." Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. New York: Routledge, 2000. 89. Print.
The assumption that black people have lesser moral values and have a greater inclination towards violence is not new. According to Herman Gray, “Blackness was constructed along a continuum ranging from menace on one end to immortality on the other, with irresponsibility located somewhere in the middle.” (Gray) T...
Hill Collins’ theory is built around the idea of intersectionality. She defines this concept as “systems of race, social class, gender, sexuality, ethnicity, nation, and age [that] form mutually constructing features of social organization” (Hill Collins, 2000, p. 299). Society attempts to categorize its members into groups and project “controlling images” that offer a stereotypical view of a person onto its members (Hill Collins, 2000, p. 69). These images are limiting and are unable to capture the multiplicity of individuals. Rather than seeking to pinpoint a single characteristic to describe and understand a social actor, Hill Collins calls for an analysis that considers how these various systems of classification come together and intersect – intersectionality. When intersectionality between these systems is not present or acknowledged, people tend to be classified by only a very restricted number of categories. These in turn impose controlling images on an individual and are used to define him or her. Hill Collins offers the example of African-American women whose controlling images include “mammies, matri...
In Ta-Nehasi Coates’s “Letter to my Son”, Coates addresses the overwhelming inequalities between African American culture and Caucasian culture in America. The state of diversity and equity in society is grim for a period of time. Every race constitutes individuals. The more close-mindedness is perpetuated, the more likely the majority of society will fall back into racist tendencies and acceptance of ethnic presumptions. Coates knows the hardship black population endured that white population will never understand. Coates subvert conventional discourse about the idea of supremacy by indicating intellectual delegitimacy; white people are smarter and degeneralizing bodies; to unlock the painful truths of America. Giving it a deeper connotation to depict those who is
Throughout history and in present day, there has been a large neglect of Black Women in both studies of gender and studies of race. Combating both sexism and racism simultaneously is what separates Black Women and our history and battles from both white women and black males-combined with what is discussed as a triple jeopardy- race, sex and socioeconomic status provides black women with a completely different and unique life experience when compared to, really, the rest of the world. Beverly Guy-Sheftall discusses the lack of black feminist in our history texts stating,“like most students who attended public schools and colleges during the 1950s and 1960s, I learned very little about the involvement of African American women in struggles for emancipation of blacks and women.” (Words of Fire, 23) I, too, can agree that throughout my education and without a Black Women’s Studies course at the University of Maryland I would have never been exposed to the many founding foremothers of black feminism. In this essay, I will discuss the activism, accomplishments and contributions of three of those founding foremothers-Maria Stewart, Anna Cooper, and Ida B. Wells.
Black Women’s Studies is not a twentieth century creation. On the contrary, black women have had a liberationist consciousness since the 1800s. At that time, black women began to develop “intellectual and activist traditions” which produced works that represent early black feminist ideals. It is important to acknowledge these early works, as they are antecedents to the field of Black Women’s Studies. In order to understand the trajectory of the field, we must start at the
In order to contextualize the issue of intra-group violence against Black women, it is important to understand the role that intersectionality plays on these women. There are many factors that can make a person who they are. These factors can include race, ethnicity, religion, socioeconomic status, sexual orientation, etc. Nevertheless, a person cannot di...
When individuals first encounter one another, the first thing noticed is not their intellect or poise, but it is the color of person’s skin that is seen first. At that point, assumptions are made based upon their race and ethnicity, which ultimately guides interaction. The stereotypes of blacks have not diminished, but have significantly heightened by the media depicting black individuals as obnoxious and ignorant. Many people may argue that affirmative action is no longer needed because African Americans are now on a leveled playing field; however, if women are only worth seventy-seven cents to a dollar, what makes individuals think that blacks, who were once considered three-fifths of a person, are treated any better? Regardless of socioeconomic
1. Charisse Jones and Kumea Shorter-Gooden convey the fact that Black women in the United States still experience racism and sexism today. African American women have stereotypes and negative connotations attached to them causing them to experience oppression. In response to this, they undergo the “shifting” phenomenon where they alter themselves to fit into what society expects and wants from them. Black women undergo behavioral changes and emotional ups and downs in the face of bias. They feel stress trying to compromise their true selves. “Shifting” gives an insight of what it is like to jeopardize one’s true self in order to survive in society.