Cancer Journal Excerpts

Reading Audre Lorde's cancer journal excerpts was truly awakening and touching. I want to be a plastic surgeon, so I am all for listening to medical advice and science and everything, but I truly admired the way she questioned her doctors' recommendations. This reading really touched me because I lost my mother to cancer when I was 11. Even though I am a strong advocate for medicine, I often wonder if things would have come out differently if maybe my mother chose not to have surgery, or if she looked at all of her options before choosing surgery. I dont really remember if she did or not because I was so young, but this reading just makes me wonder. I was very disgusted when Audre Lorde wrote about the reaction of the nurse to Lorde not wanting to wear the fake breast, but before reading this article I probably would not have understood why she did not want to. I would have been thinking that the best thing to do after a masectomy is to want to feel like nothing ever happened, which would be by wearing a fake breast, but are breasts the only thing that makes a woman feel like a woman? That is an amazing point that I think a lot of people, especially heathcare workers fail to think about, but I think I understand there rationale.

As someone in the medical field, it is your job to perform procedures with the outcome that the patient will be able to lead a normal life as if nothing ever happened. What they fail to realize, though, is the sexism and ignorance that goes with assuming that breasts make a woman feel like a woman. I think if I was in Audre Lorde's position, and I had never taken a Women's Studies class, I would probably use the fake breast ( or because I have MORE then enough I would cut my remaining one in half and put in on the other side and still have a D cup ha), but because I have taken these courses, I think I would have the same mindset as her. I just really admire the way she challenged the norm, and used her life changing experience to show how strong she is, and how her breasts do not make her a woman. I know that because I am a Women's Studies major, I will be more sensitive to issues like this when taking care of my patients.

We're not the only women of color!

Black women are not the only women whose well-being and thoughts are on my mind.
I do not want to forget the many other women of color who have suffered for so long in this world under white domination. Like black women, Latina, Asian, Native American, Australian Aboriginals, Pacific Islanders, Central and South American, and women at the top of the world, ALL women have stories to tell. And it does not hurt to tell their side of the story. As one woman to another and for another.
Chicana feminists have struggled and fought to find their voices in the world of feminism. Their struggle had been vastly ignored and rendered almost invisible. And it is a challenge for them to be heard and recognized for their part in the liberation of all women, as they too have a part and a voice in feminism that is uniquely theirs.
Nieto-Gomez's chicana feminist standpoint was very valid even in 1976. During a time of the Chicana/o and Latin American movement in the US, I forgot to think about the women other than the farmer or "dirty" worker. I enjoyed the articles critique of feminsim for women of color. The stereotypes and issues that were brought up in the piece were eye opening.

mother of our nations

Winona Laduke’s address at the Non-Governmental Organization (NGO) forum in Huairou, China in 1995 was ingenious and sincere. She spoke absolutely nothing but the truth! She used Mother Earth as her case study topic to describe the ills of indigenous people in a world that use to belong to them and how people who harm Mother Nature ultimately harms themselves by recalling a saying by one of her great leaders named Chief Seattle, “What befalls the Earth, befalls the people of the Earth”. She exerts the fact that her people, indigenous people, are not being represented or kept in mind at all when big decision making is to take place. I did not know that under international law they did not meet the criteria of the United Nations although they meet the criteria of nation states by having a common economic system, language, territory, history, culture and governing institution. Not being represented by the United Nations and being represented by states that have only been existence for 200 years while indigenous nations have been in existence for thousands of years to me will indicate that some misunderstanding which will result in a misrepresentation will take place and any specific issues of indigenous nations will be ignored. ”Decision making is not made by those who are affected” describes, to me, the entire system of America on the national, state and city levels. I honestly believe that most state or city official currently or formerly governing people who are negatively affected by the social and economic ills of life have not been in similar therefore leaving them to blindly “dictate” what is and what is not important to the people they are governing or making decisions for in regards to employment, benefits, health care and so on.

asian pacific american women

Mitsuy Yamada’s concern for Asian Pacific American women along with Ann Nietogomez concern for Chicanos correlates with the ideology of Black feminism and how it was designed to not only liberate Black women, but all people and it required the ending of racism, sexism and class oppression. Yamada concern was that woman’s organizations wanted them to “join” them and give them “input” instead of being recognized independently and globally for issues pertaining to them specifically. Yamada disdain for how “Third World” women are treated and stereotyped is reflected in this article, “When Third World women are asked to speak representing our racial or ethnic group, we are expected to move, charm or entertain, but not to educate in ways that are threatening to our audiences”. Here’s yet another woman of color screaming for her invisibility to be visible in, regards to her ethnicity, so that issues pertaining to her gender can also become visible within a feminism. Honestly, after reading their testimonials, I can say that I was never interested in Pacific Asian American women’s or Mexican-American women’s issues because I feel that being a Black woman is a great enough issue alone to worry about someone else’s issue. However, I realize that the feminist movement should not be an individualistic movement separated by color or issues but should incorporate ALL issues specifically and have a sense of togetherness amongst ALL women and people affected.

chicana feminism

To begin with the issues I did understand pertaining to Ann Nietogomez’s article, I can say that she has a sincere concern about her community and her stance on feminism to co-exist. However, I have always known that the term [Chicana] refers to a Mexican-American woman. After looking up a clearer definition (because hers was unclear to ME) I realized that I was correct. What I do not understand is why did she believe or others believe that being Chicana and a feminist were contradictions when it’s just an adjective (in this sense) to describe what a noun is: a feminist that is Chicana? Or is it just over my head and not that deep? I also did not understand why she felt that the remark “if you’re a feminist you have been influenced by Anglos” a sexist remark and not a “stereotypical-racial” remark? Anyway, her article along with Mitsuye Yamada’s article Asian Pacific American Women and Feminism both demonstrate their desire for women of color, particular women of their ethnicity to be heard in regards to feminist issues instead of being blending in or being put on the backburner when it comes to their Anglo-sisters issues/views. Nietogomez urges the Chicano community to force their voices to be heard about issues pertaining specifically to them which involve race, welfare rights, forced sterilization and correct their stance on the double standard about make and female workers. She also holds the entire community accountable and responsible for the upraising of children and not just individuals. This entails that along with the women, men are urged to help rear not only their own but everyone else’s in the community.
I believe her views on culture collectivism are positive and might be exactly what the world is in need of at this moment.

Chicana Feminism

Before reading "Chicana Feminism," I knew that both diversity and similarity exists among and within groups of feminists. However, I never realized how extremely similar two groups of feminists could be, especially feminists of color. The author, Nietogomez, speaks about how feminism, in her culture, is viewed as contradictory. She states, "...if you're a Chicana you're on one side, if you're a feminist, you must be on the other side. They say you can't stand on both sides-which is a bunch of bull." In a book that I am currently reading, Gender Talk, by two Black feminists, Drs. Johnetta B. Cole and Beverly Guy-Sheftall, they include a chapter titled "Collisions: Black Liberation Versus Women's Liberation," which speaks to the same contradiction that Nietogomez mentions. I also noticed that like many Black feminists and unlike many White feminists, Chicano feminists are not gender separatists. They do not wish to exist without their men due to their shared culture. However, like Black feminists, she realizes the patriarchy within the Chicana community stating, "...we recognize and criticize the fact that the Chicano [man] seems to try to compensate for [the] lack of power with the use of 'male privilege'--coming down with the double standard."

I particularly find the way she addressed whether feminism is for Anglos interesting. She finds that question offensive as she states, "I resent the usual remark that if you're a feminist you have somehow become an Anglo or been influenced by Anglos. That's a sexist remark, whether it comes from hermanas or hermanos. Why? Because of what it is saying--that you as Chicana, a Chicana woman, don't have the mentality to think for yourself!" Although I've never considered that question to be offensive before, I agree with her. The thought of feminism being for White women definitely provides insight into how women of color are viewed.

Another similarity between Chicanos and Blacks is that they both have movements that deny the needs of women. Nietogomez states, " Male privilege sometimes makes the Chicano movement just like a male liberation movement." In the end, she exposes that Chicanos, like Blacks, perpetuate their own oppression through patriarchy.

With all these similarities, it becomes more evident why it's suggested that people of color should unify in their fight to end their oppressions.

Mothers of Our Nations: Indigenous Women Address the World

This particular writing by Winona Laduke, clearly articulates the many frustrations that women of color have with the Feminist Movement-mainly composed of ideologies that are beneficial to Caucasian women. In addition, it also addresses the frustration of not even being represented as a category of people whose issues are deemed significant in the eyes of the United Nations. The author clearly articulates the plight of many indigenous groups in the world, and their utter survival in a world of capitalism and industrilization. Winona Laduke also goes into state how various actions, such as uranium mining, and other mechanisms of creating toxic waste have left many indigenous groups with birth defects, and other health issues. I feel that this particular article is a message to not only feminism, but also to many of us who have privilege and benefit from globalization, world trade, and industrilization (just to name a few) regardless of our race, gender, class, sexuality, nationality, or religion. So that would include, myself as an African-American (regardless of the fact that I do not have the privilege of race or gender). I must assert the fact that too often, we as African-American people do not acknowledge the fact that we have some form of privilege, and mainly "play" race as the primary oppression. It is quite painful to see how the lifestyle and practices of others is almost annihilating groups of people who have probably had a longer history and culture than so-called "modern civilizations." This also brings up the subject of supremacy, and who is considered to be apart of the "primitive" world. On page 527, the author calls for us to acknowledge indigenous populations as "people," which indicates that industrialized nations have deemed various groups of people as subhuman, and therefore not worthy of human rights. Such was the same ideology placed on people of the African continent, which again shows the interconnection of the different struggles worldwide.

Chicana Feminism

I enjoyed Anna Nietogomez’s article on Chicana feminism. It’s easy to forget that other minority communities are fighting concurrently to end their oppression just as we are. Despite our differing minority statuses the social issues and concerns being fought for remain the same. Double standards, education, child care, etc. are important women’s rights subjects.

Nietogomez stated that Chicana feminism is trying to rally enough women and get them to come out and be heard. You wouldn’t think it would be hard to get women to speak on matters that directly impact them until you consider the negative reactions commonly experienced in response. I wasn’t surprised to see that many of the misconceptions about feminism are also prevalent in their community as well. It seems like more often than not many people rely on a negative definition of feminism instead of considering what it really means. I just don’t see what’s so wrong with wanting to end mistreatment against your sex. I doubt Armageddon will occur if women aren’t forced into a subservient position. Nevertheless there are many tactics used to divide and diminish the potential threat of feminism to the status quo. Language is one such tactic used to intimidate women into socially accepted roles (i.e. la mujer Buena, and la mujer mala.)

Nietogomez also epitomized my problem with the Black liberation movement in her paragraph on male privilege. It really does come across as a Black male liberation movement instead of one for our people as a whole. The insult of it all is the fact that Black women are often overlooked by the very movement they are the backbone of. I’m not saying that fighting against racism isn’t important rather that the inclusion of our concerns as women is just as vital.

Embracing Your Identity: Speak for Yourself!

In, The Theoretical Subject(s) of This Bridge Called My Back and Anglo-American Feminism, Norma Alarcon describes the impact that the This Bridge Called My Back: Writings by Radical Women of Color , a collection of essays, poems, and tales, had on the feminist community. She explains that society perceives women’s epistemology as inferior to men’s knowledge. Therefore, majority feminists, white middle class women, make gender oppression their primary focus. She also states that white feminists may view women of color’s epistemologies and theories inferior to their own Western feminist theories. The Bridge's writers emphasize their differences from white middle class women as women of color. Women of color explain that majority feminists “treat race and class as secondary features in social organization”(490), fail to address inequalities between race, class, gender cause differences in experiences, fail to explain the cause of the “ways of life, values, customs, and problems of women in subordinate race and class” (490). Alarcon’s article depicts the significance of women of color’s literary and activist movements. Women of color’s political voice changes the dynamics of feminism and exposes all forms of oppression exercised by men and majority feminists.

In the article, Chicana Feminism, Anna Nietogomez expresses that she is both a Chicana and a feminist. Nietogomez addresses women’s rights to equal education, employment and benefits, and political participation. She also resents that people believe that Chicana feminists are dependent on Anglo-feminists' ideas and theories. Nietogomez explains that Chicana feminists are independent intellectuals. I believe that Nietogomez's argument regarding equal rights for women workers is very pertinent in society today. She addresses that women are not receiving equal rights through sexual discrimination and denial of paid maternity leave. For example, women professors at Spelman College are not granted paid maternity leave. I would have assumed that women professionals in academia would be granted this right. It is outrageous. Also, Spelman College prides itself for being a college that supports and uplifts women. Therefore, I feel like the administration is quite hypocritical on the maternity leave issue. Nietogomez explains the role colonization and religion has played in oppressing Chicana women. She advocates defying the marianismo role, which encourages women to be devout and docile, and become “la mujer mala” who combats colonial and patriarchal oppression (305). Nietogomez mentions that children are a community responsibility and she emphasizes the importance of the economy. While I was reading this article, I was wondering, if Nietogomez has a Marxist/socialist outlook because of her emphasis on community and the economy. I enjoyed Chicana Feminism because there was an emphasis on the Chicana women’s independent movement instead of a call for assistance by another ethnic group for Chicana women’s liberation. Nietogomez also emphasized that Chicana women want to end oppression for all groups of people. I feel like the Chicana women’s liberation is similar to the Black women’s because of the desire to free all people from oppression.

What Feminism is and What it Ain’t to Women of Color

I like the term “women of color” because it covers a large range of women from different nations and ethnicities. And because this phrase encompasses such a such a diverse group of women, divisions are bound to occur, but not necessarily negative divisions. But divisions caused by varying interests and social and political views. All of the readings from were written by women of color: Asian women, indigenous women, Chicana women, and other Latina women. Missing from this particular discourse were women from African countries and African-American women, however the points made throughout the articles expressed similar sentiments that many women from African countries and African-American women would also have. One of the most profound quotes I picked from the readings were “The feminist movement is a unified front made up of both men and women – a feminist can be a man as well as a woman – it is a group of people that advocate the end of women’s oppression” (Nietogomez 302). In addition, Nietogomez sums up the essence of any multicultural feminism with this quote: “I support my community and I do not ignore the women in my community (who have long been forgotten)” (302). It is important that these statements be considered by women of color advocating feminism. Unlike their white counterparts, women of color realize the interlocking oppressions that affect them and don’t seek to alienate themselves from men because they understand by dividing a community already dividing, they lose their power. I feel that if more women of color took this stance, feminism would be a more powerful movement.

In Mitsuye Yamada’s “Asian Pacific American Women and Feminism”, this feminist discusses her struggles as a women of color amongst other women. Often, Asian women’s issues are downplayed and trivialized. The common sentiment expressed about Asian women is that they are happy being oppressed and they have a hard time debunking the stereotype of the content “passive, sweet… ‘Oriental woman’” (Yamada 365). In all four of the readings for this week, I realized that a common issue that was addressed was the division between race and sex. Because women of color hold a variety of social statuses, the question is always asked, what status is of greater importance: sex or race? And for some women there are more statuses like sexual orientation and class. Is it important that someone choose one over the other? It has been said that is should not. Everyday a poor black woman experiences being poor, being black, and being a woman. At no time is she able to choose that she wants to give up any of these statuses. That being said, it becomes impossible to choose which one “oppresses” you more. Being oppressed is being oppressed. How many times have we seen surveys that ask us to rate what oppress us more. If one was every created most people would probably have a difficult time completing it.

Chicano Feminism

Oh, the parallels between Chicano Feminism and Black American Feminism. The double consciousness is apparent in both. I honestly never thought about Chicano feminism. This troubles me because I have considered myself a well-rounded person. I realized I have fallen victim to the binary concept of black white. I feel that in mainstream society and my own African American Society mirrors that of early feminism that excluded other oppressed groups. At Spelman, I believe we vaguely speak about other types of feminism by acknowleging them, but never before have I studied some one else's culture.

The part of the article that parallels with what has been discussed in my other cources is male-privilege. I mentioned earlier the theme of double-conciousness. Anna Nietogomez eloquently states on page 302 that "if somebody attacks you for being a Chicana feminist, he's diverting your attention from some of the important issues at hand." The similar predicament exists in the black community, the issue of being black first then women second. She brought up the issue of equal pay for her male counterparts and then worry about women. There was nothing revolutionary about the topics she brought up, because I have heard it before. However, it was reveloutionary because I heard a feminist voice that I had never heard before.

hmm..

Whether it be black, asian or Chicana,all women of color face discrimination towards race, class and gender. I am so glad we have the opportunity to see discrimination from a different point of view. The majority of my studies within women studies have focused on the different feminist theories, with a strong emphases on the black feminist prospective. It is such a fresh break to see a chicana standpoint. The differences between the black feminist and other feminist of color were interesting. I noticed that the Native American women tried to focus more on relationships of women in regards to land, which is something I would have never thought of in their perspective. I never really took into consideration the environmental issues that are leading to genetic, resporotory, and reproductive defects

Within the Chicana Feminism, the fight for equality seemed like those of other American women. It was interesting to see how they believed that their oppression came from their own Chicano men. It was interesting to see how they believed the internalized oppression the Chicano men felt from society was then in turn acted on their women. The indigenous women’s liberation however, was different from the Chicana feminist in the regards that they were raised on natural instead of man-made laws (525). They do not look at their oppressions in terms of gender, but rather the fight to reclaim their devine statuses of “daughters of the earth” (528). This was something I would have never contributed to when looking from a feminist critique.

Feminism and Politics

After reading the Chicana Feminism article by Anna Nietogomez it was as if I was reading an article written by a black feminist who substituted the word Chican for Black.  All oppressions have their focus.  Feminism opposes the oppression forced upon women in particular but has different forms that consist of Anglo feminism, Black feminism, or even Chicano feminism.  All together the oppression of women is what is hoped to be destroyed but each community adds a different twist to the type of oppression one feminist may experience because of their race.  In realizing this, we can truly attest to the fact that all oppressions are interlocking and you can separate any form of oppression from another.  

Even with the different types of feminism based on personal communities there are different levels.  I could relate to this categorization of feminism because it seems as if I immediately have to explain my position on feminism whenever I say that I am a women's studies major.  Immediately someone assumes that I am a male basher because I attach my name with feminism.  This simply overlooks the reason that I identify myself in this category and simply continues the ignorance towards feminism.  The three feminist categories really helped put my thoughts into words.  Liberal, radical, and women's liberationists all have their own take on how they consider themselves.  My views parallel with the women's liberationists because I view women's oppression on the same field as any other oppression.  Just because I have the word women associated with my major doesn't eliminate any form of discrimination with other people.  We have to correct the discriminations that occur in the life of women, and this will help open the doors for all other oppressions and how to dissolve of these issues.  

In closing a quote from the article that stuck out to me relates to something I just heard on TV while doing my reading.  When Senator Obama was giving his speech in regards to the statements made by his pastor but related in on a larger scale to racism and other forms of discrimination in the U.S. something he said truly stuck out to me.  He acknowledged his pastors views on American politics and condemned what he said, but he pointed out how his pastor is entitled to his opinion but can't limit his thoughts without hoping that it is possible for American politics to change.  The quote in the reading said, "If something in our culture that is advocating oppression is unable to be criticized, evaluated and changed, this is wrong (304).  This reminds me of how the Pastors views can be criticized by the outsiders, evaluated from where he is coming from, but he has to realize himself that American politics can change.  This is something we need to do in our evaluation of oppressions in American politics.  

This movement of Feminism!!!!!

As I look back over the readings and think about all that I have learned this semester. I begin to think about how I had never read a article that was as passionate but yet interesting as these two readings that I read this week.
Chicana Feminism I thought was a great article. Nietogomez got straight to the point about what exactly she was trying to say to the reader. When she first started off she started by first defining what Chicana meant and secondly what Feminism meant. Both of these two terms she defined according to her own personal definition. It was crazy to me because as I continued to read her article, I began to recall a conversation that I was having with a friend about a week ago on Feminism. I was explaining to him that being a Feminist does not mean that I am a male baser or perhaps a woman that hates men or even better that I am Lesbian.None of these things are true about me anyways. As we continued to have this discussion I had to explain to him that yes , both men and women can be Feminist it is not a female only type of male hating society. However, I am positive that he knew that already, or maybe some people are just that ignorant to this word. Although, in this article she made it clear that The Feminist Movement is " a unified front made up of both men and women -a feminist can be a man as well as a woman- it is a group of people that advocates the end of women's oppression."(p.302)
As I continued to further read and understand this article, she began to talk about what the Chicana Movement was and what exactly they believed in. From my understanding these were a group of women that supported the social, political and economical issues in regards to women and the positions in which they stand, more so the position as a Chicana. When it came to reading about Feminism in the Anglos and Tejas I had a little bit of difficulty.
Although, I continued to read and came to the realization that the Chicana Movement sounded just like the ladies here today in America especially Spelman women.(smile) Trying to rally up one another to speak their minds and know that they do not have to except the ways in which they are treated, working together with collective effort can and will build a better community. I liked how Anna stated that
"Children are not our individual responsibility but the responsibility of our community."(p.303) I am going to have to agree with that statement, I honestly believe that is one of reasons why we are having so much trouble with are children today. We constantly think that we can raise them by ourselves instead of stepping in to the community for help. I remember my grandmother saying " It takes a village to raise a child" and that is exactly what we need today.They it use to be like that years ago.
Comparing the Chicana Movement along with the Anglo women's movement according to Anna was irrelevant they are both two different movements. The Anglo women's movement was not a unified movement and this movement had at least three positions. However, the Chicana Movement was one that has to deal with the issue of racism and the issue of class interest.
While reading the article Asian Pacific American Women and Feminism I was stopped right away by the title. I began to think well I often read a lot about women and feminism and I only here and read about African American women, Caucasian women , Latino women but never had I heard of the Asian Pacific American woman and their movement on Feminism. As I continued to read on I tried to figure out what exactly was the author trying to say. She began by giving background information on the Asian culture and Third world women as a whole and then when into defining what feminism meant to her. Yamada defined feminism to be " a commitment to making changes in our own lives and a conviction that as women we have the equipment to do so."(p.366) I like how she understood and stressed that as women in order for us to ever achieve equality we must first recognize and be willing to realize that we have to work for a common goal. When she began to speak on how Asian Pacific American women will not speak until they are secure with in themselves and others understanding that know matter the race, we as women are in this struggle together and what ever one women's struggle is despite her race it is our struggle as well. After reading that sentence I felt moved. I had realized that this was not a statement that was needed to be directed towards this group of women and this group alone. I think it is of importance to spread this word to all women, we must know that as women we have always had to fight for our rights and access to have power, we should be granted the same access as men. However, until that access has been granted, we as women must know that this is a struggle and in order for us to bypass this we must all join together on one accord and realize that one Black women's struggle is also a Latino women's struggle and her struggle is a Caucasian women's struggle,etc . One struggle links to other struggle we are not separated by any means in this we are one big family that has to be willing to work for the better of ourselves and our community. " ...We can help each other broaden our visions."(p.368) , and we have to also"Recognize what change will bring to this colonization, which we have unintentionally continued."(Nietogomez,305)

Chicana Feminism

Until now I didn't realize that besides Black women, there were other minority women groups that also had to seperate from the white women's lib movement because their needs were different from white women. This might be a stretch, but I wonder if it is possible for there ever to be just one woman's movement that encompasses every different groups struggles? To me, it seems that the seperation of the minority groups is contradictory to the whole point of the movement, which is to bring people closer together. At the same time, I do feel that these minoroity women had no choice but to seperate because their needs were being ignored.

Anna Nietogomez made a good point when she basically said it ws not up to her to specify the differences between anglo feminism and Chicana feminism. I wholeheartedly agree with her because it's like in my case, I am not here to talk about the anglo movement. People need to decide for themselves what the differences between the movements are. I feel like by being asked this question, it's like I have to prove why my movement is more important than the others, and that is not the point of the movement. Every person's movement is important to them, and being asked why yours is more important hides the real issues. Instead of contrasting movements, each movement should be looked at as its own, and not in comparison to the anglo movement.

RAZA!!!

What is a Chicana Feminist?? She is a woman who not only supports her community and actively participates in the struggle of her people toward equal rights, equal pay and the end of oppression but she also fights to give a voice to the women who are often ignored and who lose face while in this movement. I like that Gomez brought up the fact that men will try and discourage you by saying that if you are a feminist you must be a man hater or a lesbian. I am neither, and while I was on Spring Break in Miami some of the guys that I have frequent discussion with about the oppression and exploitation of women were asking me what I was doing on the beach in a two piece. I simply replied because I like being in a two piece and I want a tan. Just because I'm dressed a certain way doesn't mean that I no longer have the same views and trust me you will not see me being photographed doing all types of crazy things with drunk college boys. Sorry I needed to vent. Just like the Black Women's movement, I think its all about getting women involved, showing them that not only do they have a voice but if they use it, change will come. I see a lot of similarities in the Chicana movement and in the Black Women's movement, especially with the whole idea of having to choose between fighting for your community and fighting for your gender. I think that men fail to realize that we have to fight for both, because men are selfish, they want women to help fight for equal pay and equal rights, but only for the men. Help me get this CEO position and then I'll make you my secretary... No brotha, it doesn't work like that. I'll fight with you so that all Blacks; men and women can be CEOs and when your ready to do it my way then come holla at me! Also what is this whole concept of "Good Women" and "Bad women", Good women are those who cook, clean, ask how high when you say jump, they are married, with as many kids as their husband ask for, and of course he is the only man she has ever had sex with but only God knows how many women he has played around with. Of course Bad women are single, power women, with great jobs and an extensive education, they don't get married until they choose too and may decide not to have children at all, these women are sexually free and make their own decisions. I see it as Good women being submissive, docile and as our friend from SCUM manifesto would say they are daddy's girls but Bad women are just some strong Bad ass, I-N-D-E-P-E-N-D-E-N-T WOMEN!

Universal Feminism

In reading the various articles, particularly "Mothers of Our Nations," I was able to see just how universal the struggle of feminism is. In studying black feminism, we learned of their dissatisfaction with "white feminism" because they felt it was not inclusive of their issues as black women, specifically race. However, having learned how Chicana and Asian Pacific American women have created their own version of feminism, I realize that in the same manner black women were excluded from European feminism, we too exclude other ethnic groups. Throughout the readings, I noted key ideas and points which I think would be useful in the creation of a universal feminism.

1. There is no proper place for [women] except the world as a whole. There is no one place for [women] - just the world as a whole.

2. It is important for each of us to know what it means to be a woman in our society, to know the historical and psychological thoughts that have shaped and are shaping our thoughts, which in turn determine the directions of our lives.

3. My ethnicity cannot be separated from my feminism.

4. What is personal to me is political.

5. The whole category of woman may also need to be problematized.

6. "Consciousness-raising" was the feminist method.

7. The acknowledgment of diversity among women while positing that women recognize their unity.

8. Feminism is the political theory and practice to free all women.

9. To be oppressed means to be disenabled not only from grasping an "identity," but also from reclaiming it.

10. Women have the right of self-determination, to determine our own destiny and that of our future generations.

Although obviously everyone and every group has its own unique struggles, I believe there is much more common ground than acknowledged which, if recognized, could create a women's movement capable of restructuring the world.

This can't let this continue for much longer...

In the first paragraph I was immediately engrossed in this reading because throughout hearing about race you always hear about African-American women and Caucasian women and even Latino and Mexican women but you seldom hear about Asian Pacific American women. However, when Yamada was speaking in terms of Women’s organizations that tell every women to “join” and give “input” and how these are the better ones I am not quite sure I agree because in reference to the Combahee River Collective, African-American women found that though they may say that it is not necessarily how they really feel. Now given you cannot speak for every woman’s organization but in respect to what Yamada said I don’t know if I would go as far as to say that those are the “better ones.”

While reading this I felt that a lot of the oppression she was speaking in terms of not being recognized for anything other than stereotypes such as “passive and sweet” closely parallels the oppressions that many African American women face. Probably any female minority faces. While reading I felt and realized that in a sense it’s our own fault sometimes as women for how oppressed we are. Not saying we as women caused this but just as the reading said and even the reading from the Combahee River Collective stated some women in groups are “into pushing their own issues” and that’s disgusting to me. Why is it so hard for women to stand together and stand against all racism, oppression, and sexism? Not just one form of it. And Yamada states the exact same thing when she said “The two are not at war with one another; we shouldn’t have to sign a ‘loyalty oath’ favoring one over the other.” We all have trials, tribulations, and strife’s that we must fight through. But it’s ridiculous when we as women try to discredit the next woman. Understanding that just as Joy said this is not rocket science but in relation to hearing other ethnicity’s plights and oppressions in relation to ours it opens my eyes up tremendously.

Even while reading Chicana Feminism, oppression of women in one form or another is displayed. What more are we going to have to do in order for all of us women… all… to recognize and understand that they “men” will keep holding us back if we do the same to our own. Same race, ethnicity, etc. we should not have to choose.

the diversity of feminism

As the semester progresses I am becoming more and more aware of how complex the idea, theory and history behind feminism is. I continue to learn that there is no one definition of feminism nor is there one type of feminist. Being a feminist is not limited to just women, men can be feminists too and not all feminists are male bashers. A problem with our society today is that we are so narrow minded no matter how open minded we consider ourselves to be and the only way to become open minded is to immerse ourselves in knowledge.

Of the readings for this week I chose to blog about: the Asian Pacific American, Chicana Feminism and Indigenous Women articles. These articles stood out to me because they as I mentioned above, collectively represent the diversity of the idea of feminism.

The Chicana Feminism fight for liberation seemed very much like that of the fight of American women. They confronted with those that dislike them because of what they choose to fight for. They are put between a rock and a hard place and expected to fight for the race OR their gender (gender being the least important of the two). They also believe that the reason they are oppressed by their own people is because Chicano males feel deprived of power in the Anglo society and therefore seek some kind of dominance over their women. This reminds me very much of Audre Lorde's "Age, Race, Class and Sex" and the Chicana fight for women's liberation sounds very similar to the plight of black women in America.

Indigenous women's liberation was actually quite different than that of the Chicana feminists. They have been raised to put the "natural law" above any man made law and because of that women are believed to be the "manifestation of Mother Earth in human form"(525). Their fight is not a battle of the sexes rather it is a "struggle to recover [their] status as Daughters of the Earth"(528). Basically, they just want to have control over their own destinies and not let their futures be dictated by corporations. If that happens, then there will be liberation among not just Indigenous women, but all of the indigenous people.

The fight for women's liberation among Asian Pacific Americans is another different type of fight. Believed to be the most docile women, Asian Pacific American women are fighting to be acknowledged and represented within the global community of women. This group of women seeks the assistance of white feminists to aid them in their struggle for liberation, but have come to an obstacle not created by men, but by the very women struggling for the same liberation. "One young woman said she had made an effort to join some women's groups with high expectations but came away disillusioned because these groups were not receptive to the issues that were important to her as an Asian woman"(366).

The groups of women represented in the readings are all fighting for different things in their search for women's liberation. We can also see that the different groups of women are at different levels within their struggle. In the dictionary there might be 1 to 5 definitions of feminism; these articles show that, that 5 barely even scratches the surface of how huge feminism really is.

“What each of us needs to do about what we don’t know is to go look for it”

In the article entitled, “Asian Pacific American Women and Feminism” the author addresses many of the issues she sees within the Asian American Feminist movement which parallel the issues that I see with my own Black Women’s movement in the United States. What struck me most was the discussion of the concern of joining or working with the larger Anglo feminist movement. I believe we had a class discussion about whose responsibility we felt it was, the white women or the minority women, to take the first step to bridging the apparent gaps between the different feminist communities. My opinion had been that, as minorities who are the experts on our culture, we should be willing to educate those who are not knowledgeable about our plight and our concerns. I don’t think I truly believed that this was right at the time, it was just easily expressed and I think that is how contemporary society operates. I think that society at large does not truly care and their excuse for not knowing is that, “well nobody told me so…”
However, Yamada was able to articulate why it is that it is the Anglo women of the larger feminist movement that should reach out to women of color. The quote that sums it all up is the title of my blog: “What each of us needs to do about what we don’t know is to go look for it.” This idea is not so foreign. We, as young adults, as students, are expected to take an active role in our education. So why should not the same principle apply to feminist scholars? If they acknowledge that women of color have a place within the larger feminist movement, then they should also acknowledge that in order for feminism to address all women’s issues, all women should be involved; all of their varying societal struggles addressed. In order for the major movement to move forward, the majority must invite the minorities to a seat at the table by validating Black, Asian and Chicana women’s concerns and taking them on as their own.

Diverse Feminism

During the years in the women’s studies department I have realized that the majority of my conversations have been about Black women vs. White women in the feminist community. I really appreciate Anna NietoGomez’s article “Chicana Feminism” and Mitsuye Yamada’s article “Asian Pacific American Women and Feminism” because they opened my eyes to different racial groups experiences throughout the feminist movements. Asian women’s expected behavior as “charming and entertaining” is just as oppressive as Chicana women’s expectation as “barefoot, pregnant and tied to the stove”. It is interesting to see how women, in different communities, are expected to maintain certain stereotypical behavior. Much like Black women are expected to be strong and White women are expected to be non-controversial homemakers. Realizing the uniqueness of the struggles women in different ethnic communities are faced with, it is important that the feminist movement battles universal issues as well as issues unique to different communities whether they are racial, sexual or socio economic. Yamada wrote, “It should not be too difficult, we feel, for them to see why being a feminist activist is more dangerous for women of color”. This sentence definitely got my attention because I noticed that my experiences, as a Black women, have really shaped my thoughts and opinions about feminism, almost too the point that I was wearing blinders. I could not see that Hispanic, Asian or Native American women could also be discriminated against or mistreated because of their racial background and their choice to be an activist. I have really enjoyed these readings because they have truly assisted in making me a more universal feminist and not just a Black feminist.

I’m not an Anglo or Chicana but I understand…

Although the Chicana Feminist reading was short in length, it was straight forward and clear. Anna Nietogomez clearly explains Chicana Feminism as it relates to her, a Chicana Feminist, and as it differs from Anglo feminism. The most inspiring aspect of the reading is her willingness and focus on the need for communal involvement in order to assure change within the movement. “I support my community and I do not ignore the women in my community” (302). “Let’s support child care. Children are… the responsibility of our community” (303). Because the Chicanos and Chicanas are not highly regarded many people think it is impossible for them to think for themselves and produce a political doctrine for “bettering the position of the Chicana” (302). Untrue.
Specifically the Chicana Feminists focus on the social, economical, and political issues of double standards (male privilege and female submission- 303), education, and child care within their community. Over centuries these women have been fighting for equal employment, pay, training, political participation, representation, and inclusion. Their voices were heard specifically during the labor movement.
Evidently Chicana feminism is different (and perhaps the same in some ways) as Anglo feminism. Chicanas have to face the issues of racism and classism while continuing to battle the issue of sexism. The idea that stuck out the most about Chicana Feminism is that they are truly focused on RAZA POWER! Meaning they seek to strengthen their entire race (women, children, and men).
I truly enjoyed this reading. Being a black feminist (in early stage), I can make a clear comparison to Chicana Feminism and Black Feminism. While fighting against sexism, they are also charged to fight against racism and classism.

"They would chop me up into little fragments and tag each piece with a label"

Chicana, Black, and Asian Feminists all share commonalities, in that their oppression is made up of the intersections of their status as a minority and a woman.  This is not really rocket science.  However, this is really the first time that I had the opportunity to learn about other ethnic/racial oppressions.  It is important to note that I did not include Native American feminists.  To me, it seems as though their oppression does not necessarily parallel with the aforementioned feminists.  Native American feminists tend to focus on the land in relationship to them as women. I  thought of this to be very interesting, in that I never really thought of the disposal of waste and toxic chemicals as harmful to any specific group (at least not in America).  However, the presence of  birth defects, respiratory complications, and breast cancer left no question in my mind.  The indigenous peoples of America are being affected by the procedure of the dominant society. This is something that is obviously known or else the epistemological inferences about health concerns concentrated on the lands of the Native Americans would still be a mystery.  Wionna LaDuke points out that they understand the relationship between the environmental impacts of its (such as major corporations) developments on their lands as well as the subsequent health impacts on their [women's) bodies.   I really appreciated the fact that Native American feminists really emphasized moving forthright not only with women, but also all indigenous peoples.  There were no undertones, rather it was in your face and explicit.  I can identify with that.  I think that if Black feminism was structured in the same, the implication of so-called intimidation would cease.  Granted, there is a dual oppression that Black women face, if Black men would be able to understand that they are oppressed too and do not occupy a space on the white man's pedestal, then maybe these harsh undertones of male bashing would cease and they would in turn, join the movement.  Anna NietoGomez asserts that "if you are a feminist you have some how become an Anglo or been influenced by Anglos."   I do not think that a person becomes an Anglo, but one may be influenced by the views of the dominant. That seems to be inevitable to me.  In my opinion, such influence perpetuates this dichotomous thinking often explicated in the feminist movement.  It would be really nice to see various racial feminists come together to fight their oppression.  Yes, they are fighting different issues, but nevertheless they are battling being a minority and a woman.  Much of their oppression parallels because of this.  This collective effort might be able to help strengthen (and by strengthen I mean challenge the stereotypical notions of Chicana, Asian, and Black feminists) their activism by counteridentifying with the mainstream way of thinking.  For example, Asian American women are interpreted as docile, passive women.  However, if associated with women whose voice has been heard in the past, perhaps, their issues will be taken seriously and their political activism seen as just that--teaching a person about their historical and contemporary oppression.  It is important that Asian American women work with other minority women because White women may continue to ignore them or by into the stereotype as in the past.  Norma Alacron declares that "feminism is the political theory and practice to free all women: women of color, working-class women, poor women, physically challenged women, lesbians, old women, as well as white economically privileged heterosexual women" (492).  This definition encompasses ALL women--no one is left out of the struggle.  With such a collective definition, I think that all feminist need to start working together to combat their oppressions, since the root of the oppression is the same--the dominant white patriarchal force.  In working together, women are not only helping themselves, but helping other oppressed women.  This would be a progressive move that I would love to be a part of.