Ain't I a Woman: Black Women and Feminism

White male scholars who examined the black family by attempting to see in what ways it resembled the white family structure were confident that their data was not biased by their own personal prejudices against women assuming an active role in family decision-making. But it must be remembered that these white males were educated in an elite institutional world that excluded both black people and many white women, institutions that were both racist and sexist.

White male scholars who examined the black family by attempting to see in what ways it resembled the white family structure were confident that their data was not biased by their own personal prejudices against women assuming an active role in family decision-making. But it must be remembered that these white males were educated in an elite institutional world that excluded both black people and many white women, institutions that were both racist and sexist.

Historically, white patriarchs rarely referred to the racial identity of white women because they believed that the subject of race was political and therefore would contaminate the sanctified domain of “white” women’s reality. By verbally denying white women racial identity, that is by simply referring to them as women when what they really meant was white women, their status was reduced to that of non-person.

White feminists did not challenge the racist-sexist tendency to use the word “woman” to refer solely to white women; they supported it. For them it served two purposes. First, it allowed them to proclaim white men world oppressors while making it appear linguistically that no alliance existed between white women and white men based on shared racial imperialism. Second, it made it possible for white women to act as if alliances did exist between themselves and non-white women in our society, and by doing so they could deflect attention away from their classism and racism.

We cannot form an accurate picture of woman’s status by simply calling attention to the role assigned females under patriarchy. More specifically, we cannot form an accurate picture of the status of black women by simply focusing on racial hierarchies.

Scholars have argued further that by not allowing black men to assume their traditional patriarchal status, white men effectively emasculated them, reducing them to an effeminate state. Implicit in this assertion is the assumption that the worst that can happen to a man is that he be made to assume the social status of woman.

“I know of more than one colored woman who was openly importuned by white women to become the mistresses of their white husbands, on the grounds that they, the white wives, were afraid that, if their husbands did not associate with colored women, they would certainly do so with outside white women, and the white wives, for reasons which ought to be perfectly obvious, preferred to have their husbands do wrong with the colored women in order to keep their husbands straight.”

I interviewed a black woman usually employed as a clerk who was living in near poverty, yet she continually emphasized the fact that black woman was matriarchal, powerful, in control of her life; in fact she was nearly having a nervous breakdown trying to make ends meet.

Feminism as a political ideology advocating social equality for all women was and is acceptable to many black women. They rejected the women’s movement when it became apparent that middle and upper class college-educated white women who were its majority participants were determined to shape the movement so that it would serve their own opportunistic ends.

To those who saw feminism solely as a way to demand entrance into the white male power structure, it simplified matters to make all men oppressors and all women victims.

Racism is the barrier that prevents positive communication and it is not eliminated or challenged by separation. White women supported the formation of separate groups because it confirmed their preconceived racist-sexist notion that no connection existed between their experiences and those of black women.

It in no way diminishes our concern about racist oppression for us to acknowledge that our human experience is so complex that we cannot understand it if we only understand racism.

A feminism so rooted in envy, fear, and idealization of male power cannot expose the de-humanizing effect of sexism on men and women in American society.

Our willingness to assume responsibility for the elimination of racism need not be engendered by feelings of guilt, moral responsibility, victimization, or rage. It can spring from a heartfelt desire for sisterhood and the personal, intellectual realization that racism among women undermines the potential radicalism of feminism.

That sisterhood cannot be forged by the mere saying of words. It is the outcome of continued growth and change. It is a goal to be reached, a process of becoming. The process begins with action, with the individual woman’s refusal to accept any set of myths, stereotypes, and false assumptions that deny the shared commonness of her human experience; that deny her capacity to experience the Unity of all life, that deny her capacity to bridge gaps created by racism, sexism, or classism; that deny her ability to change. The process begins the the individual woman’s acceptance that American women, without exception, are socialized to be racist, classist, and sexist, in varying degrees, and that labeling ourselves feminists does not change the fact that we must consciously work to rid ourselves of the legacy of negative socialization.