Black feminism - Cronologia

Bcf: Italicize quotes; add Gage's first name; add link to page in Portuguese

2020-03-28T23:39:38Z

Italicize quotes; add Gage's first name; add link to page in Portuguese

← Older revision		Revision as of 23:39, 28 March 2020
Line 9:		Line 9:
	In 1851, women’s rights advocate and abolitionist [[Sojourner Truth]] gave a speech at a women’s rights convention in which she challenged both racism and sexism faced by Black women. No actual transcription of the speech exists, although Marius Robinson, who was present during the speech and who worked with Truth, published the following written version some weeks after the original speech:		In 1851, women’s rights advocate and abolitionist [[Sojourner Truth]] gave a speech at a women’s rights convention in which she challenged both racism and sexism faced by Black women. No actual transcription of the speech exists, although Marius Robinson, who was present during the speech and who worked with Truth, published the following written version some weeks after the original speech:

	<blockquote>		<blockquote><i>
	I want to say a few words about this matter. I am a woman's rights. [sic] I have as much muscle as any man, and can do as much work as any man. I have plowed and reaped and husked and chopped and mowed, and can any man do more than that? I have heard much about the sexes being equal. I can carry as much as any man, and can eat as much too, if I can get it. I am as strong as any man that is now. As for intellect, all I can say is, if a woman have a pint, and a man a quart – why can't she have her little pint full? You need not be afraid to give us our rights for fear we will take too much, – for we can't take more than our pint'll hold. The poor men seems to be all in confusion, and don't know what to do. Why children, if you have woman's rights, give it to her and you will feel better. You will have your own rights, and they won't be so much trouble. I can't read, but I can hear. I have heard the bible and have learned that Eve caused man to sin. Well, if woman upset the world, do give her a chance to set it right side up again. The Lady has spoken about Jesus, how he never spurned woman from him, and she was right. When Lazarus died, Mary and Martha came to him with faith and love and besought him to raise their brother. And Jesus wept and Lazarus came forth. And how came Jesus into the world? Through God who created him and the woman who bore him. Man, where was your part? But the women are coming up blessed be God and a few of the men are coming up with them. But man is in a tight place, the poor slave is on him, woman is coming on him, he is surely between a hawk and a buzzard.		I want to say a few words about this matter. I am a woman's rights. [sic] I have as much muscle as any man, and can do as much work as any man. I have plowed and reaped and husked and chopped and mowed, and can any man do more than that? I have heard much about the sexes being equal. I can carry as much as any man, and can eat as much too, if I can get it. I am as strong as any man that is now. As for intellect, all I can say is, if a woman have a pint, and a man a quart – why can't she have her little pint full? You need not be afraid to give us our rights for fear we will take too much, – for we can't take more than our pint'll hold. The poor men seems to be all in confusion, and don't know what to do. Why children, if you have woman's rights, give it to her and you will feel better. You will have your own rights, and they won't be so much trouble. I can't read, but I can hear. I have heard the bible and have learned that Eve caused man to sin. Well, if woman upset the world, do give her a chance to set it right side up again. The Lady has spoken about Jesus, how he never spurned woman from him, and she was right. When Lazarus died, Mary and Martha came to him with faith and love and besought him to raise their brother. And Jesus wept and Lazarus came forth. And how came Jesus into the world? Through God who created him and the woman who bore him. Man, where was your part? But the women are coming up blessed be God and a few of the men are coming up with them. But man is in a tight place, the poor slave is on him, woman is coming on him, he is surely between a hawk and a buzzard.
	</blockquote>		</i></blockquote>

	About a decade later, women's rights and abolition activist Gage published a different version, featuring a heavy Southern dialect, recalled from her memory. Following is her recalling of the speech, with the Southern dialect edited to more common English for easier reading:		About a decade later, women's rights and abolition activist Frances Gage published a different version, featuring a heavy Southern dialect, recalled from her memory. Following is her recalling of the speech, with the Southern dialect edited to more common English for easier reading:

	<blockquote>		<blockquote><i>
	The leaders of the movement trembled on seeing a tall, gaunt black woman in a gray dress and white turban, surmounted with an uncouth sunbonnet, march deliberately into the church, walk with the air of a queen up the aisle, and take her seat upon the pulpit steps. A buzz of disapprobation was heard all over the house, and there fell on the listening ear, 'An abolition affair!" "Woman's rights and niggers!" "I told you so!" "Go it, darkey!" . . Again and again, timorous and trembling ones came to me and said, with earnestness, "Don't let her speak, Mrs. Gage, it will ruin us. Every newspaper in the land will have our cause mixed up with abolition and niggers, and we shall be utterly denounced." My only answer was, "We shall see when the time comes."		The leaders of the movement trembled on seeing a tall, gaunt black woman in a gray dress and white turban, surmounted with an uncouth sunbonnet, march deliberately into the church, walk with the air of a queen up the aisle, and take her seat upon the pulpit steps. A buzz of disapprobation was heard all over the house, and there fell on the listening ear, 'An abolition affair!" "Woman's rights and niggers!" "I told you so!" "Go it, darkey!" . . Again and again, timorous and trembling ones came to me and said, with earnestness, "Don't let her speak, Mrs. Gage, it will ruin us. Every newspaper in the land will have our cause mixed up with abolition and niggers, and we shall be utterly denounced." My only answer was, "We shall see when the time comes."

Line 33:		Line 33:

	Turning again to another objector, she took up the defense of Mother Eve. I can not follow her through it all. It was pointed, and witty, and solemn; eliciting at almost every sentence deafening applause; and she ended by asserting: "If the first woman God ever made was strong enough to turn the world upside down all alone, these women together (and she glanced her eye over the platform) ought to be able to turn it back, and get it right side up again! And now they're asking to do it, the men better let 'em." Long-continued cheering greeted this. "Obliged to you for hearin' on me, and now ole Sojourner hasn't got nothin' more to say."		Turning again to another objector, she took up the defense of Mother Eve. I can not follow her through it all. It was pointed, and witty, and solemn; eliciting at almost every sentence deafening applause; and she ended by asserting: "If the first woman God ever made was strong enough to turn the world upside down all alone, these women together (and she glanced her eye over the platform) ought to be able to turn it back, and get it right side up again! And now they're asking to do it, the men better let 'em." Long-continued cheering greeted this. "Obliged to you for hearin' on me, and now ole Sojourner hasn't got nothin' more to say."
	</blockquote>		</i></blockquote>

	In 1892 another Black woman, [[Anna Julia Cooper]] published ''A Voice from the South'', a book in which she described the importance of the voices of Black women for social change. Another exemplary Black feminist, [[Ida B. Wells]], an activist and journalist, led a crusade against lynching during the 1890s. The work of these and other Black women shows how Black community politics laid the foundation for social justice toward sexism from Black men, marginalization from White feminists, and disenfranchisement under White male privilege.		In 1892 another Black woman, [[Anna Julia Cooper]] published ''A Voice from the South'', a book in which she described the importance of the voices of Black women for social change. Another exemplary Black feminist, [[Ida B. Wells]], an activist and journalist, led a crusade against lynching during the 1890s. The work of these and other Black women shows how Black community politics laid the foundation for social justice toward sexism from Black men, marginalization from White feminists, and disenfranchisement under White male privilege.
Line 62:		Line 62:

	</references>		</references>

			<!-- Language links: -->

			[[pt:Feminismo negro]]

Technician il 01:37, 5 feb 2020

2020-02-05T01:37:33Z

← Older revision		Revision as of 01:37, 5 February 2020
Line 1:		Line 1:
	{{PageSeo \| description = Black feminism refers to ideologies centered on the experiences of black women. }}		{{PageSeo \| description = Black feminism refers to ideologies centered on the experiences of black women.
			}}
	'''Black feminism''' refers to ideologies centered on the experiences of Black women. A central theme in Black feminism is ''intersectionality'', which refers to the ways gender, race, and other social categories interact to influence an individual's life outcomes and experiences of oppression. Prominent Black feminists from the 19th to 21th centuries include [[Anna Julia Cooper]], [[Ida B. Wells]], [[Sojourner Truth]], [[Audre Lorde]], [[Patricia Hill Collins]], Gloria Jean Watkins aka [[bell hooks]], [[Kimberlé Crenshaw]], [[Chimamanda Ngozi Adichie]], and Claire Heuchan aka [[Sister Outrider]].		'''Black feminism''' refers to ideologies centered on the experiences of Black women. A central theme in Black feminism is ''intersectionality'', which refers to the ways gender, race, and other social categories interact to influence an individual's life outcomes and experiences of oppression. Prominent Black feminists from the 19th to 21th centuries include [[Anna Julia Cooper]], [[Ida B. Wells]], [[Sojourner Truth]], [[Audre Lorde]], [[Patricia Hill Collins]], Gloria Jean Watkins aka [[bell hooks]], [[Kimberlé Crenshaw]], [[Chimamanda Ngozi Adichie]], and Claire Heuchan aka [[Sister Outrider]].

Technician il 16:57, 1 giu 2019

2019-06-01T16:57:21Z

← Older revision		Revision as of 16:57, 1 June 2019
Line 41:		Line 41:
	A central theme in black feminism is ''intersectionality'', which refers to the ways gender, race, and other social categories (such as class, sexual orientation, etc.) interact or "intersect" to influence an individual's life outcomes and experiences of oppression. The term was first coined by legal scholar [[Kimberlé Crenshaw]] in 1989, though the concept predates her coining of the term.		A central theme in black feminism is ''intersectionality'', which refers to the ways gender, race, and other social categories (such as class, sexual orientation, etc.) interact or "intersect" to influence an individual's life outcomes and experiences of oppression. The term was first coined by legal scholar [[Kimberlé Crenshaw]] in 1989, though the concept predates her coining of the term.

	In the 1970s, a group of Black women formed the Combahee River Collective. They saw intersectionality (as it is called today) as integral to the distinction between their movement and that of White feminism, because “the major source of difficulty in our political work is that we are not just trying to fight oppression on one front or even two, but instead to address a whole range of oppressions”<ref~~>[https://americanstudies.yale.edu/sites~~/~~default/files/files/Keyword%20Coalition_Readings.pdf]</ref~~>. During the twentieth century, Black women remained active in social justice movements as Black feminism and intersectionality expanded into academic and professional discourse. Women like sociologist Patricia Hill Collins, critical race scholar Kimberlé Crenshaw, and writer bell hooks are a few examples.		In the 1970s, a group of Black women formed the Combahee River Collective. They saw intersectionality (as it is called today) as integral to the distinction between their movement and that of White feminism, because “the major source of difficulty in our political work is that we are not just trying to fight oppression on one front or even two, but instead to address a whole range of oppressions”.<ref name=crcs/> During the twentieth century, Black women remained active in social justice movements as Black feminism and intersectionality expanded into academic and professional discourse. Women like sociologist Patricia Hill Collins, critical race scholar Kimberlé Crenshaw, and writer bell hooks are a few examples.

	In recent years, the term intersectionality has frequently been misappropriated by [[Transgender ideology\|transgender activists]], who insist that intersectional feminism must center male people who identify as [[Transwoman\|transwomen]] and frequently make comparisons between Black women and transwomen, which some Black women find to be incorrect and racist, since Black women, unlike transwomen, are unambiguously [[female]].		In recent years, the term intersectionality has frequently been misappropriated by [[Transgender ideology\|transgender activists]], who insist that intersectional feminism must center male people who identify as [[Transwoman\|transwomen]] and frequently make comparisons between Black women and transwomen, which some Black women find to be incorrect and racist, since Black women, unlike transwomen, are unambiguously [[female]].

			== Recommended reading ==

			* [https://www.blackfeminisms.com/black-feminism/ A Brief History of Black Feminism] on Blackfeminisms.com
			* [https://www.blackfeminisms.com/black-feminism-defined/ Black Feminism Defined] on Blackfeminisms.com
			* [https://en.wikipedia.org/wiki/Ain't_I_a_Woman? ''"Ain't I a Woman"''] on Wikipedia
			* [https://en.wikipedia.org/wiki/Intersectionality Intersectionality] on Wikipedia
			* [https://sisteroutrider.wordpress.com/ Sister Outrider] - Blog of Claire Heuchan

	== References ==		== References ==

	* https://www.blackfeminisms.com/black-feminism/		<references>
	* https://www.blackfeminisms.com/black-feminism-defined/
	* https://en.wikipedia.org/wiki/Ain't_I_a_Woman?		<ref name=crcs>
	* https://en.wikipedia.org/wiki/Intersectionality		[https://americanstudies.yale.edu/sites/default/files/files/Keyword%20Coalition_Readings.pdf The Combahee River collective Statement (PDF)]
	* https://sisteroutrider.wordpress.com/		</ref>
	* [https://americanstudies.yale.edu/sites/default/files/files/Keyword%20Coalition_Readings.pdf The Combahee River collective Statement]
			</references>

Technician: /* Intersectionality */

2019-06-01T16:51:44Z

Intersectionality

← Older revision		Revision as of 16:51, 1 June 2019
Line 43:		Line 43:
	In the 1970s, a group of Black women formed the Combahee River Collective. They saw intersectionality (as it is called today) as integral to the distinction between their movement and that of White feminism, because “the major source of difficulty in our political work is that we are not just trying to fight oppression on one front or even two, but instead to address a whole range of oppressions”<ref>[https://americanstudies.yale.edu/sites/default/files/files/Keyword%20Coalition_Readings.pdf]</ref>. During the twentieth century, Black women remained active in social justice movements as Black feminism and intersectionality expanded into academic and professional discourse. Women like sociologist Patricia Hill Collins, critical race scholar Kimberlé Crenshaw, and writer bell hooks are a few examples.		In the 1970s, a group of Black women formed the Combahee River Collective. They saw intersectionality (as it is called today) as integral to the distinction between their movement and that of White feminism, because “the major source of difficulty in our political work is that we are not just trying to fight oppression on one front or even two, but instead to address a whole range of oppressions”<ref>[https://americanstudies.yale.edu/sites/default/files/files/Keyword%20Coalition_Readings.pdf]</ref>. During the twentieth century, Black women remained active in social justice movements as Black feminism and intersectionality expanded into academic and professional discourse. Women like sociologist Patricia Hill Collins, critical race scholar Kimberlé Crenshaw, and writer bell hooks are a few examples.

	In recent years, the term intersectionality has frequently been misappropriated by [[~~Trans activism~~\|transgender activists]], who insist that intersectional feminism must center male people who identify as [[Transwoman\|transwomen]] and frequently make comparisons between Black women and transwomen, which some Black women find to be incorrect and racist, since Black women, unlike transwomen, are unambiguously [[female]].		In recent years, the term intersectionality has frequently been misappropriated by [[Transgender ideology\|transgender activists]], who insist that intersectional feminism must center male people who identify as [[Transwoman\|transwomen]] and frequently make comparisons between Black women and transwomen, which some Black women find to be incorrect and racist, since Black women, unlike transwomen, are unambiguously [[female]].

	== References ==		== References ==

Technician: Admin moved page Black Feminism to Black feminism without leaving a redirect

2019-05-26T14:58:21Z

Admin moved page Black Feminism to Black feminism without leaving a redirect

← Older revision	Revision as of 14:58, 26 May 2019
(No difference)

Technician il 11:45, 26 mag 2019

2019-05-26T11:45:54Z

@@ Line 1: / Line 1: @@
 '''Black feminism''' refers to ideologies centered on the experiences of Black women.  A central theme in Black feminism is ''intersectionality'', which refers to the ways gender, race, and other social categories interact to influence an individual's life outcomes and experiences of oppression.  Prominent Black feminists from the 19th to 21th centuries include [[Anna Julia Cooper]], [[Ida B. Wells]], [[Sojourner Truth]], [[Audre Lorde]], [[Patricia Hill Collins]], Gloria Jean Watkins aka [[bell hooks]], [[Kimberlé Crenshaw]], [[Chimamanda Ngozi Adichie]], and Claire Heuchan aka [[Sister Outrider]].
@@ Line 51: / Line 53: @@
 * https://sisteroutrider.wordpress.com/
 * [https://americanstudies.yale.edu/sites/default/files/files/Keyword%20Coalition_Readings.pdf The Combahee River collective Statement]

Technician il 19:59, 4 mag 2019

2019-05-04T19:59:34Z

← Older revision		Revision as of 19:59, 4 May 2019
Line 51:		Line 51:
	* https://sisteroutrider.wordpress.com/		* https://sisteroutrider.wordpress.com/
	* [https://americanstudies.yale.edu/sites/default/files/files/Keyword%20Coalition_Readings.pdf The Combahee River collective Statement]		* [https://americanstudies.yale.edu/sites/default/files/files/Keyword%20Coalition_Readings.pdf The Combahee River collective Statement]

			{{#seo:
			\|title=Black Feminism - FeministWiki
			\|keywords=feminist feminism wiki feministwiki feminismwiki black
			\|description=Black feminism refers to ideologies centered on the experiences of black women. A central theme in Black feminism is intersectionality, which refers to the ways gender, race, and other social categories interact to influence an individual's life outcomes and experiences of oppression.
			\|twitter:card=summary
			\|twitter:site=@FeministWiki
			\|twitter:image:src=https://feministwiki.org/w/resources/assets/twitter-image.png
			\|google-site-verification=RZf8hzu0sR32H9OsEXa3-aN3LzE4T2nLPg1s9SrJgJI
			}}

Sensohanzaisha: /* References */

2019-04-29T22:12:32Z

References

← Older revision		Revision as of 22:12, 29 April 2019
Line 50:		Line 50:
	* https://en.wikipedia.org/wiki/Intersectionality		* https://en.wikipedia.org/wiki/Intersectionality
	* https://sisteroutrider.wordpress.com/		* https://sisteroutrider.wordpress.com/
			* [https://americanstudies.yale.edu/sites/default/files/files/Keyword%20Coalition_Readings.pdf The Combahee River collective Statement]

Sensohanzaisha: /* Intersectionality */ added link to The Combahee River Collective Statement

2019-04-29T22:07:15Z

Intersectionality: added link to The Combahee River Collective Statement

← Older revision		Revision as of 22:07, 29 April 2019
Line 39:		Line 39:
	A central theme in black feminism is ''intersectionality'', which refers to the ways gender, race, and other social categories (such as class, sexual orientation, etc.) interact or "intersect" to influence an individual's life outcomes and experiences of oppression. The term was first coined by legal scholar [[Kimberlé Crenshaw]] in 1989, though the concept predates her coining of the term.		A central theme in black feminism is ''intersectionality'', which refers to the ways gender, race, and other social categories (such as class, sexual orientation, etc.) interact or "intersect" to influence an individual's life outcomes and experiences of oppression. The term was first coined by legal scholar [[Kimberlé Crenshaw]] in 1989, though the concept predates her coining of the term.

	In the 1970s, a group of Black women formed the Combahee River Collective. They saw intersectionality (as it is called today) as integral to the distinction between their movement and that of White feminism, because “the major source of difficulty in our political work is that we are not just trying to fight oppression on one front or even two, but instead to address a whole range of oppressions”. During the twentieth century, Black women remained active in social justice movements as Black feminism and intersectionality expanded into academic and professional discourse. Women like sociologist Patricia Hill Collins, critical race scholar Kimberlé Crenshaw, and writer bell hooks are a few examples.		In the 1970s, a group of Black women formed the Combahee River Collective. They saw intersectionality (as it is called today) as integral to the distinction between their movement and that of White feminism, because “the major source of difficulty in our political work is that we are not just trying to fight oppression on one front or even two, but instead to address a whole range of oppressions”<ref>[https://americanstudies.yale.edu/sites/default/files/files/Keyword%20Coalition_Readings.pdf]</ref>. During the twentieth century, Black women remained active in social justice movements as Black feminism and intersectionality expanded into academic and professional discourse. Women like sociologist Patricia Hill Collins, critical race scholar Kimberlé Crenshaw, and writer bell hooks are a few examples.

	In recent years, the term intersectionality has frequently been misappropriated by [[Trans activism\|transgender activists]], who insist that intersectional feminism must center male people who identify as [[Transwoman\|transwomen]] and frequently make comparisons between Black women and transwomen, which some Black women find to be incorrect and racist, since Black women, unlike transwomen, are unambiguously [[female]].		In recent years, the term intersectionality has frequently been misappropriated by [[Trans activism\|transgender activists]], who insist that intersectional feminism must center male people who identify as [[Transwoman\|transwomen]] and frequently make comparisons between Black women and transwomen, which some Black women find to be incorrect and racist, since Black women, unlike transwomen, are unambiguously [[female]].

SocJusWiz il 19:02, 29 set 2018

2018-09-29T19:02:02Z

@@ Line 1: / Line 1: @@
-Black feminism is a school of thought stating that sexism, class oppression, gender identity and racism are inextricably bound together.The way these concepts relate to each other is called intersectionality, a term first coined by legal scholar Kimberlé Crenshaw in 1989.
+Women such as Sojourner Truth, Anna Julia Cooper, and Ida B. Wells exemplified Black feminist activism in the nineteenth century.
-In 1851 women’s right advocate and abolitionist Sojourner Truth gave a speech at a women’s rights convention in which challenged both racism and sexism faced by Black women when she asked “Ain’t I a Woman?” Black feminism aims to empower Black women with new and on critical ways of thinking that centered how racism and sexism worked together to create Black women’s social issues and inequalities. that arise from of mutually constructed systems of oppression 1. Women such as Sojourner Truth exemplify Black feminist activism in the nineteenth century. In 1892 another Black woman, Anna Julia Cooper published A Voice from the South, a book in which she described the importance of the voices of Black women for social change. Another exemplary Black feminist, Ida B. Wells, an activist and journalist, led a crusade against lynching during the 1890s. The work of these three and other Black women shows how Black community politics laid the foundation for social justice toward sexism from Black men, marginalization from White feminists, and disenfranchisement under White male privilege.
+In 1851, women’s rights advocate and abolitionist [[Sojourner Truth]] gave a speech at a women’s rights convention in which she challenged both racism and sexism faced by Black women.  No actual transcription of the speech exists, although Marius Robinson, who was present during the speech and who worked with Truth, published the following written version some weeks after the original speech:
-A significant aspect of Black feminism is intersectionality. Intersectionality refers to the way gender, race, and other social categories interact to influence an individual life outcomes.For instance, in the 1970s, a group of Black women formed the Combahee River Collective. These Black feminists saw intersectionality as integral to the distinction between their movement and that of White feminism because “the major source of difficulty in our political work is that we are not just trying to fight oppression on one front or even two, but instead to address a whole range of oppressions” 3. During the twentieth century Black women remained active in social justice movements as Black feminism and intersectionality expanded into academic and professional discourse. Women like sociologist Patricia Hill Collins, critical race scholar Kimberlé Crenshaw, and writer bell hooks are just a few examples.
+<blockquote>
-References:
+About a decade later, women's rights and abolition activist Gage published a different version, featuring a heavy Southern dialect, recalled from her memory.  Following is her recalling of the speech, with the Southern dialect edited to more common English for easier reading:
 https://www.blackfeminisms.com/black-feminism/