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TashaylaBordenSecondEssay 11 - 01 Jun 2023 - Main.TashaylaBorden
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Black Tongues Can Lick (Wounds), Too
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< | As Black women, we must use our words to engage in radical sisterhood. We must create conscious-raising spaces and share our experiences and educate ourselves in the global struggle against misogynoir. Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Words call out deeper truths. We see this when Black is called the n-word. It escapes to the psyche, even implicitly. Through words and expression, Black women can carve a space for coalition-building in the face of exclusion and ultimately go where we are loved and desired, knowing we cherish, love, and value one another. | >
> | Through words and expression, Black women can carve a space for coalition-building in the face of exclusion and ultimately go where we are loved and desired, knowing we cherish, love, and value one another. Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Words call out deeper truths. We see this when Black is called the n-word. It escapes to the psyche, even implicitly. As Black women, we must use our words to engage in radical sisterhood by sharing our experiences, create conscious-raising spaces, and educate ourselves in the global struggle against misogynoir. | | | | |
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< | Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members. Futhermore, note which voices are heard in the Black community. Which historians do we keep note of? Who do we call leaders The common idea of unity in our community works in a main way: to support the men and burden the women. One may tell themself: "Well, I know of these Black women and it is important to not let that stop you," but the issues Black women face are not one to look past. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality while Black women constantly labor for others with little benefit to themselves. We must labor for ourselves and turn words, meant to oppress us and lower our worth, into a mode of radical change. Black women must organize groups and craft a community that deconstructs notions of internalized white supremacy. Coalition spaces could lead to funding grants for Black women in need, releasing our incarcerated sisters and mothers, storytelling, applying for leadership, assisting others in community activism, creating food banks, and sharing what resources we may have for the collective, as our foremothers did for us. | >
> | Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership and exert most of the work for community engagement. Without them, there would not be organizations for our community members. Furthermore, note which voices are heard in the Black community. Which historians do we keep note of? Who do we call leaders? The common idea of unity in our community works to support the men and burden the women. One may tell themself: "Well, I know of these Black women and it is important to not let that stop you," but the issues Black women face are not one to look past. Often, Black men get praise for their thoughts of community while Black women constantly labor for others with little benefit to themselves. We must labor for ourselves and turn words, meant to oppress us and lower our worth, into a mode of radical change. Black women must organize groups and craft a community that deconstructs notions of internalized white supremacy. Coalition spaces will lead to funding grants for Black women in need, releasing our incarcerated sisters and mothers, storytelling, applying for leadership, assisting others in community activism, creating food banks, and sharing what resources we may have for the collective, as our foremothers did for us. | | | | |
<
< | While it is important to address how we can use words towards radical sisterhood, what can we do concretely to avoid internalizing misogynoir with constant beratement through words? Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not care what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" Examining the Black Panther Party's issues with sexual violence, Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." An old problem of self-hatred lives within the Black community through these words, but how can we dismantle deeper issues of patriarchy? Of sexual violence? | >
> | While it is important to address how we can use words towards radical sisterhood, what can we do concretely to avoid internalizing misogynoir with constant beratement through words? Examining the Black Panther Party's issues with sexual violence, Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." An old problem of self-hatred lives within the Black community through these words, but how can we dismantle deeper issues of patriarchy? Of sexual violence? | | | | |
<
< | One way is for Black women to use artistic expresison as activism to center their experiences. Internalized values of white supremacy, such as colorism and texturism, have tangible real-world manifestations and communicate the exclusion of Black women in a global society. The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, Black women are valued by their proximity to whiteness. It tells Black women whoever is lighter will get the job, that they must apologize if their hair is short from forcing perms and straighteners or for not having a loose 2c curl, an issue voiced with the Crown Act, and to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. In my year traveling with the Watson Fellowship, I spoke with a variety of Black femme artists who defied misogynoir ideology: pole dancers, drag queens, aerialists, clowns, dominatrices, rappers, seamstresses, poets, painters, and more. I found that Black women, in expressing themselves through art, also communicated ideas of liberation. Sharing lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, a Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually re-evaluate our muling and share our voices, to which I agree. | >
> | One way is for Black women to use artistic expression as activism to center their experiences. Internalized values of white supremacy, such as colorism and texturism, have tangible real-world manifestations and communicate the exclusion of Black women in a global society. The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, Black women are valued by their proximity to whiteness. It tells Black women whoever is lighter will get the job; that they must apologize if their hair is short from forcing perms and straighteners or for not having a loose 2c curl, an issue voiced with the Crown Act, and to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. In my year traveling with the Watson Fellowship, I spoke with a variety of Black femme artists who defied misogynoir ideology: pole dancers, drag queens, aerialists, clowns, dominatrices, rappers, seamstresses, poets, painters, and more. I found that Black women, in expressing themselves through art, communicated ideas of liberation that centered themselves. Sharing lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, a Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually re-evaluate our muling and share our voices, to which I agree. | | | | |
<
< | As art has also been a method of oppression, Black women actively sharing their art will allow our psyche respite, providing images and feelings of affirmation through feminist artwork. This should not be difficult, as Black women are already artists; constantly imagining ways of centering themselves in the world. Organizing book clubs, funding women-based art programs, and supporting Black female artists will be the communal goal of Black feminist expression. Black women, consistently, are told to be invisible, as Black women's lives are not valued unless they are an object of desirability. This isn't a value demanded by mere words, but supported by toxic community action. Even at the behest of others, we must take time to express ourselves as we can further learn how to navigate this world by understanding our common hardships and finding ways to move forward. | >
> | As art has also been a method of oppression, Black women sharing their art will allow their psyche respite, providing images and feelings of affirmation through feminist artwork. This should not be difficult, as Black women are already artists; constantly imagining ways of centering themselves in the world. Organizing book clubs, funding women-based art programs, and supporting Black female artists will be the communal goal of Black feminist expression. Black women are told to be invisible, as Black women's lives are not valued unless they are an object of desirability. This isn't a value demanded by mere words, but supported by toxic community action. Even at the behest of others, we must take time to express ourselves as we can further learn how to navigate this world by understanding our common hardships and finding ways to move forward. | | | "Queen." |
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TashaylaBordenSecondEssay 10 - 24 May 2023 - Main.TashaylaBorden
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< | Black Tongues Can Lick, Too | >
> | Black Tongues Can Lick (Wounds), Too | | | _ | |
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< | As Black women, we must use our words to engage in radical sisterhood. We must create conscious-raising spaces that share our experiences and educate ourselves in the global struggle against misogynoir. Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Words call out deeper truths. We see this when Black is called the n-word. It escapes to the psyche, even implicitly. Through words and expression, Black women can carve a space for coalition-building in the face of exclusion and ultimately go where we are loved and desired, knowing we cherish, love, and value one another. | >
> | As Black women, we must use our words to engage in radical sisterhood. We must create conscious-raising spaces and share our experiences and educate ourselves in the global struggle against misogynoir. Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Words call out deeper truths. We see this when Black is called the n-word. It escapes to the psyche, even implicitly. Through words and expression, Black women can carve a space for coalition-building in the face of exclusion and ultimately go where we are loved and desired, knowing we cherish, love, and value one another. | | | Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members. Futhermore, note which voices are heard in the Black community. Which historians do we keep note of? Who do we call leaders The common idea of unity in our community works in a main way: to support the men and burden the women. One may tell themself: "Well, I know of these Black women and it is important to not let that stop you," but the issues Black women face are not one to look past. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality while Black women constantly labor for others with little benefit to themselves. We must labor for ourselves and turn words, meant to oppress us and lower our worth, into a mode of radical change. Black women must organize groups and craft a community that deconstructs notions of internalized white supremacy. Coalition spaces could lead to funding grants for Black women in need, releasing our incarcerated sisters and mothers, storytelling, applying for leadership, assisting others in community activism, creating food banks, and sharing what resources we may have for the collective, as our foremothers did for us.
While it is important to address how we can use words towards radical sisterhood, what can we do concretely to avoid internalizing misogynoir with constant beratement through words? Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not care what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" Examining the Black Panther Party's issues with sexual violence, Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." An old problem of self-hatred lives within the Black community through these words, but how can we dismantle deeper issues of patriarchy? Of sexual violence? | |
<
< | One way is for Black women to use artistic expresison as activism. Internalized values of white supremacy, such as colorism and texturism, have tangible real-world manifestations and communicate the exclusion of Black women in a global society. The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, Black women are valued by their proximity to whiteness. It tells Black women whoever is lighter will get the job, that they must apologize if their hair is short from forcing perms and straighteners or for not having a loose 2c curl, an issue voiced with the Crown Act, and to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. In my year traveling with the Watson Fellowship, I spoke with a variety of Black femme artists who defied misogynoir ideology: pole dancers, drag queens, aerialists, clowns, dominatrices, rappers, seamstresses, poets, painters, and more. I found that Black women, in expressing themselves through art, also communicated ideas of liberation. Sharing lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, a Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually re-evaluate our muling and share our voices, to which I agree. | >
> | One way is for Black women to use artistic expresison as activism to center their experiences. Internalized values of white supremacy, such as colorism and texturism, have tangible real-world manifestations and communicate the exclusion of Black women in a global society. The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, Black women are valued by their proximity to whiteness. It tells Black women whoever is lighter will get the job, that they must apologize if their hair is short from forcing perms and straighteners or for not having a loose 2c curl, an issue voiced with the Crown Act, and to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. In my year traveling with the Watson Fellowship, I spoke with a variety of Black femme artists who defied misogynoir ideology: pole dancers, drag queens, aerialists, clowns, dominatrices, rappers, seamstresses, poets, painters, and more. I found that Black women, in expressing themselves through art, also communicated ideas of liberation. Sharing lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, a Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually re-evaluate our muling and share our voices, to which I agree. | | | | |
<
< | As art has also been a method of oppression, Black women actively sharing their art will allow our psyche respite, providing images and feelings of affirmation through feminist artwork. This should not be difficult, as Black women are already artists, constantly imagining ways of centering themselves in the world. Organizing book clubs, funding women-based art programs, and supporting Black female artists will also be the communal goal of Black feminist expression. Black women, consistently, are told to be invisible, as Black women's lives are not valued unless they are an object of desirability. This isn't a value demanded by mere words, but supported by toxic community action. Even at the behest of others, we must take time to express ourselves as we can further learn how to navigate this world by understanding our common hardships and finding ways to move forward. | >
> | As art has also been a method of oppression, Black women actively sharing their art will allow our psyche respite, providing images and feelings of affirmation through feminist artwork. This should not be difficult, as Black women are already artists; constantly imagining ways of centering themselves in the world. Organizing book clubs, funding women-based art programs, and supporting Black female artists will be the communal goal of Black feminist expression. Black women, consistently, are told to be invisible, as Black women's lives are not valued unless they are an object of desirability. This isn't a value demanded by mere words, but supported by toxic community action. Even at the behest of others, we must take time to express ourselves as we can further learn how to navigate this world by understanding our common hardships and finding ways to move forward. | | | "Queen." |
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TashaylaBordenSecondEssay 9 - 18 May 2023 - Main.TashaylaBorden
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< | Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not care what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" But the question is, are these mere words or do they come from somewhere? Additionally, where do they go after being such words? Words do have power because they call out deeper truths. We see this when Black is called the n-word. It escapes to the psyche, even implicitly. Further, these words are accompanied by actions that can hurt. | | | | |
<
< | I can think of the Black Panther Party's issues with sexual violence. Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." This, if anything, demonstrates an old problem of self-hatred within the Black community, of the men degrading their women, but again, these are only words, Right? Or did it harken to a deeper issue of patriarchy? Of sexual violence? In objectifying and deeming value to women by their shade? The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, you are valued by your proximity to whiteness. This isn't a value demanded by mere words, but supported by toxic community action. Colorism and texturism have tangible real-world manifestations. It tells Black women whoever is lighter will get the job. It tells Black women, they must apologize if their hair is short from forcing perms and straighteners or not a loose 2c curl. An issue voiced with the Crown Act. It tells Black women to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. Black women's lives are not valued unless they are an object of desirability. | >
> | Black Tongues Can Lick, Too
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< | Which voices go heard in this community? Which historians do we keep note of? One may ask themself, "Well, I know of these Black women and it is important to not let that stop you," but the framing of the question is not one to ask Black women to look past. The point is, while an individual may know of Black women who influence them, that is not the case within the community. We are powerful creatures, yes, but in explaining these systems we gain clarity. We notice patterns. Black women's work goes unrecognized. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality. The common idea of unity in our community works in a main way: to support the men and burden the women. A very gendered idea as well. Much of the work in our communities thrive off the back of women's labor. Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members. Lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually re-evaluate our muling, to which I agree. | >
> | As Black women, we must use our words to engage in radical sisterhood. We must create conscious-raising spaces that share our experiences and educate ourselves in the global struggle against misogynoir. Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Words call out deeper truths. We see this when Black is called the n-word. It escapes to the psyche, even implicitly. Through words and expression, Black women can carve a space for coalition-building in the face of exclusion and ultimately go where we are loved and desired, knowing we cherish, love, and value one another. | | | | |
<
< | Black women constantly labor for others will little benefit to themselves. We must labor for ourselves and turn words, meant to oppress us and lower our worth, into a mode of radical change. As Black women, we must use our words to engage in radical sisterhood. We must create conscious-raising spaces that share our experiences and educate ourselves in the global struggle against misogynoir. These spaces could lead to funding grants for Black women in need, releasing our incarcerated sisters and mothers, storytelling, applying for leadership, assisting others in community activism, creating food banks, and sharing what resources we may have for the collective, as our foremothers did for us. | >
> | Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members. Futhermore, note which voices are heard in the Black community. Which historians do we keep note of? Who do we call leaders The common idea of unity in our community works in a main way: to support the men and burden the women. One may tell themself: "Well, I know of these Black women and it is important to not let that stop you," but the issues Black women face are not one to look past. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality while Black women constantly labor for others with little benefit to themselves. We must labor for ourselves and turn words, meant to oppress us and lower our worth, into a mode of radical change. Black women must organize groups and craft a community that deconstructs notions of internalized white supremacy. Coalition spaces could lead to funding grants for Black women in need, releasing our incarcerated sisters and mothers, storytelling, applying for leadership, assisting others in community activism, creating food banks, and sharing what resources we may have for the collective, as our foremothers did for us. | | | | |
<
< | Secondly, we must create nonprofits for Black women to engage in art and community leadership. In my year traveling with the Watson Fellowship, I spoke with a variety of Black femme artists: pole dancers, drag queens, aerialists, clowns, dominatrices, rappers, seamstresses, poets, painters, and more. I found that Black women, in expressing themselves through art, also communicated ideas of liberation. Even at the behest of others, we must take time to express ourselves as we can further learn how to navigate this world by understanding our common hardships and finding ways to move forward. As art has also been a method of oppression, Black women actively sharing their art will allow our psyche respite, providing images and feelings of affirmation through feminist artwork. This should not be difficult, as Black women are already artists, constantly imagining ways of centering themselves in the world. Organizing book clubs, funding women-based art programs, and supporting Black female artists will also be the communal goal of Black feminist expression. | >
> | While it is important to address how we can use words towards radical sisterhood, what can we do concretely to avoid internalizing misogynoir with constant beratement through words? Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not care what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" Examining the Black Panther Party's issues with sexual violence, Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." An old problem of self-hatred lives within the Black community through these words, but how can we dismantle deeper issues of patriarchy? Of sexual violence? | | | | |
<
< | To conclude, we must abandon gender norms and the relegation of Black femmes to the sidelines. We must organize groups and craft a community that deconstructs notions of internalized white supremacy. We must hold others accountable and ultimately go where we are loved and desired, knowing we cherish, love, and value one another. | >
> | One way is for Black women to use artistic expresison as activism. Internalized values of white supremacy, such as colorism and texturism, have tangible real-world manifestations and communicate the exclusion of Black women in a global society. The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, Black women are valued by their proximity to whiteness. It tells Black women whoever is lighter will get the job, that they must apologize if their hair is short from forcing perms and straighteners or for not having a loose 2c curl, an issue voiced with the Crown Act, and to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. In my year traveling with the Watson Fellowship, I spoke with a variety of Black femme artists who defied misogynoir ideology: pole dancers, drag queens, aerialists, clowns, dominatrices, rappers, seamstresses, poets, painters, and more. I found that Black women, in expressing themselves through art, also communicated ideas of liberation. Sharing lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, a Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually re-evaluate our muling and share our voices, to which I agree.
As art has also been a method of oppression, Black women actively sharing their art will allow our psyche respite, providing images and feelings of affirmation through feminist artwork. This should not be difficult, as Black women are already artists, constantly imagining ways of centering themselves in the world. Organizing book clubs, funding women-based art programs, and supporting Black female artists will also be the communal goal of Black feminist expression. Black women, consistently, are told to be invisible, as Black women's lives are not valued unless they are an object of desirability. This isn't a value demanded by mere words, but supported by toxic community action. Even at the behest of others, we must take time to express ourselves as we can further learn how to navigate this world by understanding our common hardships and finding ways to move forward. | | | "Queen." | | | "Chin up, we got work to do" | |
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This draft valuably reflects the process by which you thought your idea through. The reader benefits more from a different structure, I think, so the next round of improvement would come from that effort. The ideas that the essay develops, that it's ultimately about, should be shown to the reader up front, so she can understand the stakes from the outset. If it should take 130 words to explain why words matter—which I'm not sure it is—they should not be the first 130 words.
Two ideas that arise at opposite ends of the present draft would probably in the reader's most productive structure fall into dialogue.
Not since Joan Mondale made increasing public support for the arts the project of "the Vice-President's wife" half a century ago has any figure of real or symbolic prominence in American politics presented arts policy as serious policy. Perhaps what begins here in the particular set of needs to which you are so well attuned might also develop secondarily its generalist consequences, around which other coaliion-building is possible. Underpinning the peoples' creative lives with public resources shared through grass roots non-profit organizations is a pillar of democracy. All sorts of politically-aware people can agree on that, regardless of the communities they call their own. Where I come from, "ideologically" as we may say, it is not surprising that in the lives of all our different parts of the society, the free development of each is the free development of all.
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You are entitled to restrict access to your paper if you want to. But we all derive immense benefit from reading one another's work, and I hope you won't feel the need unless the subject matter is personal and its disclosure would be harmful or undesirable.
To restrict access to your paper simply delete the "#" character on the next two lines: |
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TashaylaBordenSecondEssay 8 - 14 May 2023 - Main.EbenMoglen
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| META TOPICPARENT | name="SecondEssay" |
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Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not care what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" But the question is, are these mere words or do they come from somewhere? Additionally, where do they go after being such words? Words do have power because they call out deeper truths. We see this when Black is called the n-word. It escapes to the psyche, even implicitly. Further, these words are accompanied by actions that can hurt. | | | "Chin up, we got work to do" | |
>
> |
This draft valuably reflects the process by which you thought your idea through. The reader benefits more from a different structure, I think, so the next round of improvement would come from that effort. The ideas that the essay develops, that it's ultimately about, should be shown to the reader up front, so she can understand the stakes from the outset. If it should take 130 words to explain why words matter—which I'm not sure it is—they should not be the first 130 words.
Two ideas that arise at opposite ends of the present draft would probably in the reader's most productive structure fall into dialogue.
Not since Joan Mondale made increasing public support for the arts the project of "the Vice-President's wife" half a century ago has any figure of real or symbolic prominence in American politics presented arts policy as serious policy. Perhaps what begins here in the particular set of needs to which you are so well attuned might also develop secondarily its generalist consequences, around which other coaliion-building is possible. Underpinning the peoples' creative lives with public resources shared through grass roots non-profit organizations is a pillar of democracy. All sorts of politically-aware people can agree on that, regardless of the communities they call their own. Where I come from, "ideologically" as we may say, it is not surprising that in the lives of all our different parts of the society, the free development of each is the free development of all.
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You are entitled to restrict access to your paper if you want to. But we all derive immense benefit from reading one another's work, and I hope you won't feel the need unless the subject matter is personal and its disclosure would be harmful or undesirable.
To restrict access to your paper simply delete the "#" character on the next two lines: |
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TashaylaBordenSecondEssay 7 - 13 May 2023 - Main.TashaylaBorden
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| META TOPICPARENT | name="SecondEssay" |
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< | Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not care what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" But the question is, are these mere words or do they come from somewhere? Additionally, where do they go after being such words? Words do have power because they call out deeper truths. We see this when Black is called the n word. It escapes to the psyche, even implicitly. Further, these words are accompanied by actions that can hurt. | >
> | Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not care what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" But the question is, are these mere words or do they come from somewhere? Additionally, where do they go after being such words? Words do have power because they call out deeper truths. We see this when Black is called the n-word. It escapes to the psyche, even implicitly. Further, these words are accompanied by actions that can hurt. | | | | |
<
< | I can think of the Black Panther Party's issues with sexual violence. Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." This, if anything, demonstrates an old problem of self-hatred within the Black community, of the men degrading their own women, but again, these are only words, Right? Or did it harken to a deeper issue of patriarchy? Of sexual violence? In objectifying and deeming value to women by their shade? The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, you are valued by your proximity to whiteness. This isn't a value demanded by mere words, but supported by toxic community action. Colorism and texturism have tangible real-world manifestations. It tells Black women whoever is lighter will get the job. It tells Black women, you must apologize if your hair is short from forcing perms and straighters or not a loose 2c curl. An issue voiced with the Crown Act. It tells Black women to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. Black women's lives are not valued unless you are an object of desirability. | >
> | I can think of the Black Panther Party's issues with sexual violence. Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." This, if anything, demonstrates an old problem of self-hatred within the Black community, of the men degrading their women, but again, these are only words, Right? Or did it harken to a deeper issue of patriarchy? Of sexual violence? In objectifying and deeming value to women by their shade? The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, you are valued by your proximity to whiteness. This isn't a value demanded by mere words, but supported by toxic community action. Colorism and texturism have tangible real-world manifestations. It tells Black women whoever is lighter will get the job. It tells Black women, they must apologize if their hair is short from forcing perms and straighteners or not a loose 2c curl. An issue voiced with the Crown Act. It tells Black women to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. Black women's lives are not valued unless they are an object of desirability. | | | | |
<
< | Which voices go heard in this community? Which historians do we keep note of? One may ask themself, "well, I know of these Black women and it is important to not let that stop you," but the framing of the question is not one to ask Black women to look past. The point is while an individual may know of Black women who influence them, that is not the case within the community. We are powerful creatures, yes, but in explaining these systems we gain clarity. We notice patterns. Black women's work goes unrecognized. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality. The common idea of unity in our community works in a main way: to support the men and burden the women. A very gendered idea as well. Much of the work in our communities thrives off the back of women's labor. Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members to go to. Lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually revaluate our muling, to which I agree. | >
> | Which voices go heard in this community? Which historians do we keep note of? One may ask themself, "Well, I know of these Black women and it is important to not let that stop you," but the framing of the question is not one to ask Black women to look past. The point is, while an individual may know of Black women who influence them, that is not the case within the community. We are powerful creatures, yes, but in explaining these systems we gain clarity. We notice patterns. Black women's work goes unrecognized. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality. The common idea of unity in our community works in a main way: to support the men and burden the women. A very gendered idea as well. Much of the work in our communities thrive off the back of women's labor. Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members. Lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually re-evaluate our muling, to which I agree. | | | | |
<
< | As Black women, we must engage with one another in radical sisterhood. Taking up space, storytelling, and collective organizing for ourselves and others oppressed within the Black identity who may identify in the femme. | >
> | Black women constantly labor for others will little benefit to themselves. We must labor for ourselves and turn words, meant to oppress us and lower our worth, into a mode of radical change. As Black women, we must use our words to engage in radical sisterhood. We must create conscious-raising spaces that share our experiences and educate ourselves in the global struggle against misogynoir. These spaces could lead to funding grants for Black women in need, releasing our incarcerated sisters and mothers, storytelling, applying for leadership, assisting others in community activism, creating food banks, and sharing what resources we may have for the collective, as our foremothers did for us. | | | | |
<
< | must come together and craft our own community that actively deconstructs notions of white supremacy. We must hold others accountable and ultimately go to where we are loved and desired. Reminding ourselves of our value is how we choose peace and find happiness. | >
> | Secondly, we must create nonprofits for Black women to engage in art and community leadership. In my year traveling with the Watson Fellowship, I spoke with a variety of Black femme artists: pole dancers, drag queens, aerialists, clowns, dominatrices, rappers, seamstresses, poets, painters, and more. I found that Black women, in expressing themselves through art, also communicated ideas of liberation. Even at the behest of others, we must take time to express ourselves as we can further learn how to navigate this world by understanding our common hardships and finding ways to move forward. As art has also been a method of oppression, Black women actively sharing their art will allow our psyche respite, providing images and feelings of affirmation through feminist artwork. This should not be difficult, as Black women are already artists, constantly imagining ways of centering themselves in the world. Organizing book clubs, funding women-based art programs, and supporting Black female artists will also be the communal goal of Black feminist expression. | | | | |
<
< | For other co-conspirators in our liberation, | >
> | To conclude, we must abandon gender norms and the relegation of Black femmes to the sidelines. We must organize groups and craft a community that deconstructs notions of internalized white supremacy. We must hold others accountable and ultimately go where we are loved and desired, knowing we cherish, love, and value one another.
"Queen."
"You so pretty"
"Sis"
"Aint nothing as fine as chocolate wine"
"Girl"
"We trendsetters for real"
"If it ain't us then who?"
"I aint doing a thing but staying fine and Black"
"Miss ma'am"
"Being free feels nice as fuck."
"Ask for help if you need it"
"Chin up, we got work to do" | | |
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TashaylaBordenSecondEssay 6 - 12 May 2023 - Main.TashaylaBorden
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| META TOPICPARENT | name="SecondEssay" |
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<
< |
It is strongly recommended that you include your outline in the body of your essay by using the outline as section titles. The headings below are there to remind you how section and subsection titles are formatted.
Black Tongues Can Lick, Too
-- By TashaylaBorden - 05 Apr 2023
"The Black girls will do the work, I don't think I need to"
"She got good hair"
"I like her because she yellow"
"Yo, I didn't want to holler at the darkie, I wanted the light bright, the yellow-bone"
"Black women are bottom of the barrel"
"My homies would clown me for dating a Black girl dawg."
"I don't like Black girls, they are loud, ghetto and...yeah. They do too much"
"Black bitch, that is why I don't fuck with you anyway"
"I mean, I slept with the darkie because I wanted a nut"
"You aren't mixed so you can't get in"
"I don't want any Black woman with short hair"
"I got me a mixed girl, they elite"
"She light and bright, I am fucking with it"
"Bright eyes man, she foreign for real"
"She exotic"
"I got me a white girl, they less trouble"
"Yeah, no one fucks with Black girls because no one wants those problems"
"Why are you so loud?"
"You are just overthinking shit"
"You are just projecting shit"
"This isn't even an issue, I date Black women."
"Why are you worried about what Black men do or who they date?"
"Mixed girls are Black"
"Butch Black lesbian"
"No, no, you're exaggerating the issue"
"No, it is in your head, no one thinks like this"
"No, that isn't the problem"
"No, there isn't a problem"
"It's all in your head"
"Get over it"
Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not matter what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" But the question is, are these mere words or do they come from somewhere? Additionally, where do they go after being such words? Words do have power because they call out deeper truths. We see this when Black is called the n word. It escapes to the psyche, even implicitly. Further, these words are accompanied by actions that can hurt. | >
> | Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not care what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" But the question is, are these mere words or do they come from somewhere? Additionally, where do they go after being such words? Words do have power because they call out deeper truths. We see this when Black is called the n word. It escapes to the psyche, even implicitly. Further, these words are accompanied by actions that can hurt. | | | I can think of the Black Panther Party's issues with sexual violence. Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." This, if anything, demonstrates an old problem of self-hatred within the Black community, of the men degrading their own women, but again, these are only words, Right? Or did it harken to a deeper issue of patriarchy? Of sexual violence? In objectifying and deeming value to women by their shade? The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, you are valued by your proximity to whiteness. This isn't a value demanded by mere words, but supported by toxic community action. Colorism and texturism have tangible real-world manifestations. It tells Black women whoever is lighter will get the job. It tells Black women, you must apologize if your hair is short from forcing perms and straighters or not a loose 2c curl. An issue voiced with the Crown Act. It tells Black women to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. Black women's lives are not valued unless you are an object of desirability. | |
<
< | Which voices go heard in this community? Which historians do we keep note of? One may ask themself, "well, I know of these Black women and it is important to not let that stop you," but the framing of the question is not one to ask Black women to look past. The point is while an individual may know of Black women who influence them, that is not the case within the community. We are powerful creatures, yes, but in explaining these systems we gain clarity. We notice patterns. Black women's work goes unrecognized. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality. The common idea of unity in our community works in a main way: to support the men and burden the women. A very gendered idea as well. Much of the work in our communities thrives off the back of women's labor. Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members to go to. Lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually revaluate our muling, to which I agree. We must come together and craft our own community that actively deconstructs notions of white supremacy. We must hold others accountable and ultimately go to where we are loved and desired. Reminding ourselves of our value is how we choose peace and find happiness.
Second wave feminism began in consciousness-raising, weekly discussion groups, during which I, deep in my boyhood, was the oldest male allowed in the house. This draft is a work in the genre of consciousness-raising, and it works.
One way to make it better is to leave it in that register and simply remove words. Emotion rolled adjectives like boulders into blockages you can clear. You have repeated what was felt most deeply, as song should and prose mostly shouldn't. The fulcrum for consciousness-raising, as I saw so long ago, should be sharply pointed, and leave no decoration to increase friction or to hide behind.
Another possible route to improvement is to shift forward. You can see acutely, I am sure, how the present draft begins in visceral specifics and ends in hazy generalities. After the initial raising of consciousness, your present draft says, institutions must follow. So you could leave the room where consciousness went up and go out. My friend Marx had that saying about how philosophers have studied the world but the point is to change it. So my mother Helene and Evelyn Keller and Esther Newton made the first undergraduate women's studies curriculum in the US (and therefore, I believe, the world). And various other things got built. I have no idea what would be the institutions appropriate to your consciousness, your place, and your time. But your imagining is where it would happen, and now would be a great time to start.
| >
> | Which voices go heard in this community? Which historians do we keep note of? One may ask themself, "well, I know of these Black women and it is important to not let that stop you," but the framing of the question is not one to ask Black women to look past. The point is while an individual may know of Black women who influence them, that is not the case within the community. We are powerful creatures, yes, but in explaining these systems we gain clarity. We notice patterns. Black women's work goes unrecognized. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality. The common idea of unity in our community works in a main way: to support the men and burden the women. A very gendered idea as well. Much of the work in our communities thrives off the back of women's labor. Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members to go to. Lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually revaluate our muling, to which I agree. | | | | |
>
> | As Black women, we must engage with one another in radical sisterhood. Taking up space, storytelling, and collective organizing for ourselves and others oppressed within the Black identity who may identify in the femme. | | | | |
<
< | Tashayla, | >
> | must come together and craft our own community that actively deconstructs notions of white supremacy. We must hold others accountable and ultimately go to where we are loved and desired. Reminding ourselves of our value is how we choose peace and find happiness. | | | | |
<
< | I think this essay was extremely powerful and illuminating on an issue that often doesn't receive much attention in today's society, despite the supposed initiative of equality and inclusion. I found the beginning part of your essay especially moving; there are many parallels with the phenomenon you are describing in the African American community to the South Asian community, where colorism is a rampant problem (especially back in India/Pakistan). Unfortunately, colonialism in India left lasting prejudices that hold light-skin as more attractive and desirable. This manifests, for example, in young girls being encouraged to not go out in the sun and use artificial skin-lightening products to remain "fair" so that they may one day "find a good husband." Furthermore, this bias is perpetuated by Bollywood/Tollywood (indian movie industries), where protagonists are almost exclusively light-skinned and darker-skinned individuals are disproportionately cast in antagonist roles. Growing up, I heard comments amongst my indian peers that revealed an ingrained self-hatred of our community (as you mentioned) -- for example, an indian male dating a white woman was described as "winning," and many of my peers proclaimed they can't "mess with" indian girls because they're "too much drama." I can't imagine the deleterious impacts these messages have on the self-esteem of some of young girls in our community, and I think essays like this are a great way to spread awareness on this pertinent issue on African American/South Asian communities. | >
> | For other co-conspirators in our liberation, | | | | |
<
< | -- Monesh Devireddy | | |
You are entitled to restrict access to your paper if you want to. But we all derive immense benefit from reading one another's work, and I hope you won't feel the need unless the subject matter is personal and its disclosure would be harmful or undesirable. |
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TashaylaBordenSecondEssay 5 - 23 Apr 2023 - Main.EbenMoglen
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| META TOPICPARENT | name="SecondEssay" |
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It is strongly recommended that you include your outline in the body of your essay by using the outline as section titles. The headings below are there to remind you how section and subsection titles are formatted. | | | Which voices go heard in this community? Which historians do we keep note of? One may ask themself, "well, I know of these Black women and it is important to not let that stop you," but the framing of the question is not one to ask Black women to look past. The point is while an individual may know of Black women who influence them, that is not the case within the community. We are powerful creatures, yes, but in explaining these systems we gain clarity. We notice patterns. Black women's work goes unrecognized. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality. The common idea of unity in our community works in a main way: to support the men and burden the women. A very gendered idea as well. Much of the work in our communities thrives off the back of women's labor. Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members to go to. Lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually revaluate our muling, to which I agree. We must come together and craft our own community that actively deconstructs notions of white supremacy. We must hold others accountable and ultimately go to where we are loved and desired. Reminding ourselves of our value is how we choose peace and find happiness. | |
>
> |
Second wave feminism began in consciousness-raising, weekly discussion groups, during which I, deep in my boyhood, was the oldest male allowed in the house. This draft is a work in the genre of consciousness-raising, and it works.
One way to make it better is to leave it in that register and simply remove words. Emotion rolled adjectives like boulders into blockages you can clear. You have repeated what was felt most deeply, as song should and prose mostly shouldn't. The fulcrum for consciousness-raising, as I saw so long ago, should be sharply pointed, and leave no decoration to increase friction or to hide behind.
Another possible route to improvement is to shift forward. You can see acutely, I am sure, how the present draft begins in visceral specifics and ends in hazy generalities. After the initial raising of consciousness, your present draft says, institutions must follow. So you could leave the room where consciousness went up and go out. My friend Marx had that saying about how philosophers have studied the world but the point is to change it. So my mother Helene and Evelyn Keller and Esther Newton made the first undergraduate women's studies curriculum in the US (and therefore, I believe, the world). And various other things got built. I have no idea what would be the institutions appropriate to your consciousness, your place, and your time. But your imagining is where it would happen, and now would be a great time to start.
| | | Tashayla, |
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TashaylaBordenSecondEssay 4 - 11 Apr 2023 - Main.MoneshDevireddy
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| META TOPICPARENT | name="SecondEssay" |
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It is strongly recommended that you include your outline in the body of your essay by using the outline as section titles. The headings below are there to remind you how section and subsection titles are formatted. | | | Which voices go heard in this community? Which historians do we keep note of? One may ask themself, "well, I know of these Black women and it is important to not let that stop you," but the framing of the question is not one to ask Black women to look past. The point is while an individual may know of Black women who influence them, that is not the case within the community. We are powerful creatures, yes, but in explaining these systems we gain clarity. We notice patterns. Black women's work goes unrecognized. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality. The common idea of unity in our community works in a main way: to support the men and burden the women. A very gendered idea as well. Much of the work in our communities thrives off the back of women's labor. Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members to go to. Lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually revaluate our muling, to which I agree. We must come together and craft our own community that actively deconstructs notions of white supremacy. We must hold others accountable and ultimately go to where we are loved and desired. Reminding ourselves of our value is how we choose peace and find happiness. | |
>
> | Tashayla,
I think this essay was extremely powerful and illuminating on an issue that often doesn't receive much attention in today's society, despite the supposed initiative of equality and inclusion. I found the beginning part of your essay especially moving; there are many parallels with the phenomenon you are describing in the African American community to the South Asian community, where colorism is a rampant problem (especially back in India/Pakistan). Unfortunately, colonialism in India left lasting prejudices that hold light-skin as more attractive and desirable. This manifests, for example, in young girls being encouraged to not go out in the sun and use artificial skin-lightening products to remain "fair" so that they may one day "find a good husband." Furthermore, this bias is perpetuated by Bollywood/Tollywood (indian movie industries), where protagonists are almost exclusively light-skinned and darker-skinned individuals are disproportionately cast in antagonist roles. Growing up, I heard comments amongst my indian peers that revealed an ingrained self-hatred of our community (as you mentioned) -- for example, an indian male dating a white woman was described as "winning," and many of my peers proclaimed they can't "mess with" indian girls because they're "too much drama." I can't imagine the deleterious impacts these messages have on the self-esteem of some of young girls in our community, and I think essays like this are a great way to spread awareness on this pertinent issue on African American/South Asian communities.
-- Monesh Devireddy | | |
You are entitled to restrict access to your paper if you want to. But we all derive immense benefit from reading one another's work, and I hope you won't feel the need unless the subject matter is personal and its disclosure would be harmful or undesirable.
To restrict access to your paper simply delete the "#" character on the next two lines: |
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TashaylaBordenSecondEssay 3 - 05 Apr 2023 - Main.TashaylaBorden
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| META TOPICPARENT | name="SecondEssay" |
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It is strongly recommended that you include your outline in the body of your essay by using the outline as section titles. The headings below are there to remind you how section and subsection titles are formatted. | | | I can think of the Black Panther Party's issues with sexual violence. Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." This, if anything, demonstrates an old problem of self-hatred within the Black community, of the men degrading their own women, but again, these are only words, Right? Or did it harken to a deeper issue of patriarchy? Of sexual violence? In objectifying and deeming value to women by their shade? The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, you are valued by your proximity to whiteness. This isn't a value demanded by mere words, but supported by toxic community action. Colorism and texturism have tangible real-world manifestations. It tells Black women whoever is lighter will get the job. It tells Black women, you must apologize if your hair is short from forcing perms and straighters or not a loose 2c curl. An issue voiced with the Crown Act. It tells Black women to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. Black women's lives are not valued unless you are an object of desirability. | |
<
< | Troublesome are these tongues when you consider how Black men hold value as gatekeepers of the community as well. I remember a dark skin man did not let me into a club in France, letting in the Black men with white women or those passed as "tize," an objectifying slang for girls with a lighter hue. The Black women in France told me "Oh girl, the men are the ones who control the access. They are the community. They don't really think of the darkies." I believe that is true in my own community as well. As much I have lived and felt the lives of the women before me, I know it to be true. | | | Which voices go heard in this community? Which historians do we keep note of? One may ask themself, "well, I know of these Black women and it is important to not let that stop you," but the framing of the question is not one to ask Black women to look past. The point is while an individual may know of Black women who influence them, that is not the case within the community. We are powerful creatures, yes, but in explaining these systems we gain clarity. We notice patterns. Black women's work goes unrecognized. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality. The common idea of unity in our community works in a main way: to support the men and burden the women. A very gendered idea as well. Much of the work in our communities thrives off the back of women's labor. Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members to go to. Lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually revaluate our muling, to which I agree. We must come together and craft our own community that actively deconstructs notions of white supremacy. We must hold others accountable and ultimately go to where we are loved and desired. Reminding ourselves of our value is how we choose peace and find happiness.
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TashaylaBordenSecondEssay 2 - 05 Apr 2023 - Main.TashaylaBorden
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< | Revision 1 is unreadable | >
> |
| META TOPICPARENT | name="SecondEssay" |
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It is strongly recommended that you include your outline in the body of your essay by using the outline as section titles. The headings below are there to remind you how section and subsection titles are formatted.
Black Tongues Can Lick, Too
-- By TashaylaBorden - 05 Apr 2023
"The Black girls will do the work, I don't think I need to"
"She got good hair"
"I like her because she yellow"
"Yo, I didn't want to holler at the darkie, I wanted the light bright, the yellow-bone"
"Black women are bottom of the barrel"
"My homies would clown me for dating a Black girl dawg."
"I don't like Black girls, they are loud, ghetto and...yeah. They do too much"
"Black bitch, that is why I don't fuck with you anyway"
"I mean, I slept with the darkie because I wanted a nut"
"You aren't mixed so you can't get in"
"I don't want any Black woman with short hair"
"I got me a mixed girl, they elite"
"She light and bright, I am fucking with it"
"Bright eyes man, she foreign for real"
"She exotic"
"I got me a white girl, they less trouble"
"Yeah, no one fucks with Black girls because no one wants those problems"
"Why are you so loud?"
"You are just overthinking shit"
"You are just projecting shit"
"This isn't even an issue, I date Black women."
"Why are you worried about what Black men do or who they date?"
"Mixed girls are Black"
"Butch Black lesbian"
"No, no, you're exaggerating the issue"
"No, it is in your head, no one thinks like this"
"No, that isn't the problem"
"No, there isn't a problem"
"It's all in your head"
"Get over it"
Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not matter what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" But the question is, are these mere words or do they come from somewhere? Additionally, where do they go after being such words? Words do have power because they call out deeper truths. We see this when Black is called the n word. It escapes to the psyche, even implicitly. Further, these words are accompanied by actions that can hurt.
I can think of the Black Panther Party's issues with sexual violence. Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." This, if anything, demonstrates an old problem of self-hatred within the Black community, of the men degrading their own women, but again, these are only words, Right? Or did it harken to a deeper issue of patriarchy? Of sexual violence? In objectifying and deeming value to women by their shade? The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, you are valued by your proximity to whiteness. This isn't a value demanded by mere words, but supported by toxic community action. Colorism and texturism have tangible real-world manifestations. It tells Black women whoever is lighter will get the job. It tells Black women, you must apologize if your hair is short from forcing perms and straighters or not a loose 2c curl. An issue voiced with the Crown Act. It tells Black women to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. Black women's lives are not valued unless you are an object of desirability.
Troublesome are these tongues when you consider how Black men hold value as gatekeepers of the community as well. I remember a dark skin man did not let me into a club in France, letting in the Black men with white women or those passed as "tize," an objectifying slang for girls with a lighter hue. The Black women in France told me "Oh girl, the men are the ones who control the access. They are the community. They don't really think of the darkies." I believe that is true in my own community as well. As much I have lived and felt the lives of the women before me, I know it to be true.
Which voices go heard in this community? Which historians do we keep note of? One may ask themself, "well, I know of these Black women and it is important to not let that stop you," but the framing of the question is not one to ask Black women to look past. The point is while an individual may know of Black women who influence them, that is not the case within the community. We are powerful creatures, yes, but in explaining these systems we gain clarity. We notice patterns. Black women's work goes unrecognized. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality. The common idea of unity in our community works in a main way: to support the men and burden the women. A very gendered idea as well. Much of the work in our communities thrives off the back of women's labor. Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members to go to. Lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually revaluate our muling, to which I agree. We must come together and craft our own community that actively deconstructs notions of white supremacy. We must hold others accountable and ultimately go to where we are loved and desired. Reminding ourselves of our value is how we choose peace and find happiness.
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