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.