sexiam

Gaining Clarity

| Sheree

I’m been talking here about finding my tribe. About my search for comrades in solidarity. I’ve remained pine in the process, for real. From one particular source I asked for further reading, as something was niggling me. Id expressed my concerns in terms of using the oppressors language as well as, well I felt as, the lack of warmth, kindness, care and love. And then through the further reading it all became clear. This was my response.

I believe that there needs to be unity to fight all oppressions. You can’t fight racism without fighting against capitalism.

But I realise through this further reading where my concerns lie. It’s not in the socialist/Marxist movement as a whole but it’s with the people who make up the movement.

I’m not sure if the people of the movement have/ or continue to take the time to work on their own racism. There seems to be a given that because the movement is against all oppressions that it means those who are part of the movement can’t be racist or sexist because they say they are against all forms of oppression. Saying it is one thing. Practising it is another.

In practice there is still the use of the oppressors language as I’ve mentioned before. Using ‘non-white’ or ‘minorities’ is offence as they still centre whiteness which is used for division and oppression.

The articles mention the BPP alienating white people because of their support for Black Nationalism and Separatism, and their language used around Black Power. You even mentioned yourself that we can’t fight capitalism through language and its use. Modifying language is not going to bring about material change you say.

And yet it is language the party is using to rally the masses, to bring people together.
Language is the tool of persuasion no? Language is the tool of education.

But if that language continues to use the language of the oppressor and is offensive to certain groups of people, they are accused of being confused, ill informed and falling into the identity politics trap again.

However, from my experience, through reading the literature of the party, I feel that the language used reflects a party line where the people behind that line are not continuing to work on their own racism/ biases while focusing their efforts on society’s ills, outside of themselves.

I do not feed into white supremacy culture with the characteristics of either/or. I believe in and/both. That means for me, there has to be the work on the individual’s internalised racism and sexism at the same time as working against oppressions within society. Working on our own blind spots and prejudices can only benefit the movement as a whole. Where this fails to take place is where the oppressors divide and rule become fixed without our recognition of it.

To say that ‘non-white’ is every day language, quote, ‘commonly understood by ordinary people as respectful ways to refer to some people who are oppressed’, as a black person being referred to as ‘non-white’ is offensive to me and I’m not really bothered if other black people are okay with it. I might be falling into an identity police trap but one my identity is not built on my relation to whiteness that is racism. Two, if someone says they find it offensive and that is not recognised or is questioned and explained away as being the norm is denying that person’s experience which is racist. Three, to bring this up then to have it dismissed as being defensive and accusing someone of being a bigot/ racist and dismissed as a distraction from the cause is another example of an individual failing to check themselves and work on themselves to combat their racism/ discrimination tendencies.

I work on myself daily to check my prejudices or biases or judgments and blind spots. I only wish more people would also as I do believe the world would be a better place because of it. Movements and societies are groupings made up of individuals. Working on the individual at the same time as the collective can only strengthen that connection and keep moving it forward in an effective way, I believe.

If we think about what is happen in the USA today, and the ICE raids within every community. The Latino community is coming out and asking where are the black people why are they not out here on the streets with them protesting? Why are they sitting this fight out etc.?
Black people are tired, esp. black women. Black people told everyone to vote for Kamala Harris and they didn’t listen. They voted for Trump. And now he is doing all that he said he would do.

Now people are asking for black people once again to put their bodies on the line. And yeah this is a prime example of the ruling class dividing and ruling. Pitting one group against another. But what is true there and what is true here, black people only make up a small percentage of the population. In the states 12% here 4% with other ethnicities. And yet it is expected for us to save the world. ( Aside here we might be termed ‘minorities’ within these countries but we are the global majority. I don’t use ‘minorities’ because it is used as language of control. Black Feminism or Third World Feminism has always been global in its remit).

It is expected for black people to put aside those differences which on a daily effect our life chances. Our lives in terms of life and death. And this is not feeding into a victim hierarchy and who’s suffering is more than someone else’s. It’s a reality. Black people, black women do not just suffer violence and brutality from the state but do so from person to person in their every day and yet black feminism still criticises and attempts to bring material change for all through fighting all oppressions including capitalism and yet if they ‘fail’ to bring about material change it is because of ill-fighting or confusion in their ideology but no mention of doing this within a racist/ sexist society that does not see Black women as anything except mules of the world. Not either/or but and/both.

As black women we continue to not be seen as human. Read Fugitive Feminism by Akuwgo Emejulu to understand this, which is anti-capitalist, anti-imperialist and anti-colonialist. It’s arguing for a rejection of the whole system. A refusal of what has already been refused to us. Other ways of being are possible.

Marx himself saw the future of capitalism as self-destruction and a social mode of production being the outcome. Fugitive Feminism is being/working now with the other possibilities. It’s about creating an outside while still on the inside. Creating spaces of liberation and joy on our own terms. It’s not waiting until then for it to be now. It’s collective and speculative and might be fostered by black women but can be utilised for all, all oppressions including capitalism and the class struggle.
It is probably dismissed though because it comes from the mouths, minds and hearts of black women.

Thanks for all these readings. They have helped in clarifying where I stand. In solidarity but at the same time in my own fullness and power which I lend to any movement which recognises this and works with me to bring about dismantling all oppressions for all people.

The reply I got, was thanks, I’ll reflect on it, and wish you luck on finding your people.

I’m sharing it here as I don’t want my realisation to do to waste. The words I shared to go to waste, as I’m still open for the conversation, still open to standing together.

Creating a Black Feminism Archive

| Sheree
Joaquina de Angola

Okay where to begin..
That has been the issue – worried about where to begin has stopped me beginning.
But now I’ve got to begin as I need to get it out of me onto
the page, in order to create some kind of sense of it all.
So maybe I’ll begin with the Combahee River Collective (CRC).

I’m diving into the realms of Black Feminism- thought and theory and practices.

I’ve already been in the thick of it for years, with me first coming to Black Feminism through my degree and then masters and then this forming the foundation really of my PhD when I traced the tradition of Black British Women’s Poetry. But retaining knowledge and theory is difficult when I keep putting new things in my brain.

I don’t want to be an expert on Black Feminism but I do want to revisit it and consider it’s premise again in light of recent readings and experiences.

So I begin with the Combahee River Collective Statement, 1977. And I’m not saying that this is the beginning of Black Feminism. But I’m using it as a marker along the way.
I figure if I keep this statement in clear view, using it like a signpost then I can’t stray too far off the path.

This exploration of Black Feminist thought is going to be a new folder within this website’s portfolio as this is area of research is something I plan to keep returning back to and adding to as I continue to re-familiarise as well as extend my thinking and practices around Black Feminism.

So what is the Combahee River Collective Statement all about.
Well first you can was the full statement here.

It has been argued that this statement issue by a collective of Black women in Boston in 1977 who came together after witnessing an recognising the racism within the women’s movement and the sexism within the race/ civil rights movement, was based on the reality that Black women’s experiences cannot be reduced to either race or gender but have to be understood on their own terms.

Combahee River Collective Statement introduced to the world terms such as “interlocking oppression” and “identity politics.” Formed in 1974, The Combahee River Collective (CRC) was a radical Black feminist organisation which took it’s name from Harriet Tubman’s 1853 raid on the Combahee River in South Carolina that freed 750 enslaved people.

It might have been The Kimberlé Crenshaw in 1989 who coined the phrase “intersectionality” but it was CRC who articulated the analysis that underpins the meaning of intersectionality. The idea that multiple oppressions reinforce each other to create new categories of suffering, these interlocking oppressions, happening simultaneously, renders the Black woman’s position in society unique and most direr.


As the statement begins:

“The most general statement of our politics at the present time would be that we are actively committed to struggling against racial, sexual, heterosexual, and class oppression, and see as our particular task the development of integrated analysis and practice based upon the fact that the major systems of oppression are interlocking. The synthesis of these oppressions creates the conditions of our lives. As Black women we see Black feminism as the logical political movement to combat the manifold and simultaneous oppressions that all women of color face.”

It goes on to state:

“Merely naming the pejorative stereotypes attributed to Black women (e.g., mammy, matriarch, Sapphire, whore, bulldagger), let alone cataloguing the cruel, often murderous, treatment we receive, indicates how little value has been placed upon our lives during four centuries of bondage in the Western Hemisphere. We realize that the only people who care enough about us to work consistently for our liberation are us. Our politics evolve from a healthy love for ourselves, our sisters and our community which allows us to continue our struggle and work”.

CRC comes to the conclusion that:

“We might use our position at the bottom, however, to make a clear leap into revolutionary action. If Black women were free, it would mean that everyone else would have to be free since our freedom would necessitate the destruction of all the systems of oppression”.

And this would come to pass through the practice of the revolutionary politics of Black Feminism.