Words of Fire (52 page)

The politics of race liberation have rarely been exclusively race-based. Because so many blacks historically have been economically oppressed, race liberation has out of necessity become more pluralistic through its incorporation of economic interests. Whether civil rights or a nationalist activism, the approach to class injustice generally promotes greater economic opportunities and rewards within the existing capitalist order. At the turn of the century, for instance, the collective action known as racial uplift involved the efforts of educated, middle-class blacks to elevate the moral, physical, social, and economic conditions of lower-income blacks. The National Association of Wage Earners was established in the 1920s by women like Nannie Burroughs, Maggie Wallace, and Mary McCleod Bethune to assist black female domestic and factory workers.
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The Civil Rights movement initially seemed to avoid the value-laden implications of this pattern of middle-class beneficence toward those with fewer economic resources. Both Aldon Morris, a sociologist, and Clayborne Carson, a historian, have written of the genuine grass roots orientation of the black southern strategy in the 1950s and early 1960s.
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The majority of the participants were rural, poorly educated, and economically disadvantaged, but more important, these same individuals set the priorities and the strategies of the movement. The legacy was an affirmation of the strength of seemingly powerless people, and particularly of the black women who were among the principal organizers and supporters.
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Despite these auspicious beginnings, Cornel West, a black theologian, described the 1960s as a time when the interest of poor blacks were often betrayed.
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Middle-class blacks were better able to take advantage of the relatively greater opportunities made possible through the race-oriented, legal liberalism of equal opportunity and affirmative action policies and
electoral politics. Only such groups as the Nation of Islam and the League of Revolutionary Black Workers, like Marcus Garvey's United Negro Improvement Association earlier in this century, continued to represent the interests of working-class and impoverished blacks. The contemporary controversy over class polarization in the black community is a consequence of the movement's not effectively addressing the economic status of all blacks. Given the particularly precarious economic status of black women, this neglect and marginalization of class is especially problematic for them. The National Welfare Rights Organization, founded in 1967, was one of the few successful, though short-lived, efforts to address the class divisions. Only recently have race-focal groups, including the Urban League and the National Association for the Advancement of Colored People, addressed the plight of impoverished black women.

Racial solidarity has been a fundamental element of black women's resistance to domination. However, the intraracial politics of gender and class have made a strictly nationalistic approach overly restrictive and incalculably detrimental to our prospects for full liberation. Given a social condition that is also compounded by other oppressions, black women have necessarily been concerned with affecting, at the very least, an amelioration of economic and gender discriminations. Consequently, some black women have sought an association with feminism as one alternative to the limitations of monistic race politics.

At one level, black women, other women of color, and white women, share many common contemporary concerns about their legal status and rights, encounters with discrimination, and sexual victimization. It is on these shared concerns that feminists have sought to forge a sense of sisterhood and to foster solidarity. This effort is manifest in a variety of ways, but the slogan, “sisterhood is powerful,” best exemplifies the importance and the hoped for efficacy of such solidarity in the achievement of women's equality and liberation. For example, all-female restrictions for consciousness-raising sessions, intellectual and artistic programs and publications, organizations, businesses, and communities reflect this singular orientation; and lesbian feminist separatism represents the absolute ideological expression of the monistic tendencies in feminism.

Presumably, black women are included in this sisterhood, but, nonetheless, invisibility and marginality characterize much of our relationship to the women's movement. The assertion of commonality, indeed of the universality and primacy of female oppression, denies the other structured inequalities of race, class, religion, and nationality, as well as denying the diverse cultural heritages that affect the lives of many women. While contending that feminist consciousness and theory emerged from the personal,
everyday reality of being female, the reality of millions of women was ignored. The phrase, “the personal is the political” not only reflects a phenomenological approach to women's liberation—that is, of women defining and constructing their own reality—but it has also come to describe the politics of imposing and privileging a few women's personal lives over all women's lives by assuming that these few could be prototypical. For black women, the personal is bound up in the problems peculiar to multiple jeopardies of race and class, not the singular one of sexual inequality. This has not necessarily meant that black women rejected feminism, but merely that they were not single-mindedly committed to the organizations and some of the agenda that have come to be called the women's movement, that is, the movement of white, often protestant, middle-class women.

Feminism has excluded and devalued black women, our experiences, and our interpretations of our own realities at the conceptual and ideological level. Black feminists and black women scholars have identified and critically examined other serious flaws in feminist theorizing. The assumption that the family is by definition patriarchal, the privileging of an individualistic worldview, and the advocacy of female separatism are often antithetical positions to many of the values and goals of black women and thus are hindrances to our association with feminism.
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These theoretical blinders obscured the ability of certain feminists first to recognize the multifaceted nature of women's oppressions and then to envision theories that encompass those realities. As a consequence, monistic feminism's ability to foresee remedies that would neither abandon women to the other discriminations, including race and class, nor exacerbate those burdens is extremely limited. Without theories and concepts that represent the experiences of black women, the women's movement has and will be ineffectual in making ideological appeals that might mobilize such women. Often, in fact, this conceptual invisibility has led to the actual strategic neglect and physical exclusion or nonparticipation of black women. Most black women who have participated in any organizations or activities of the women's movement are keenly aware of the racial politics that anger, frustrate, and alienate us.

The case of the struggle for suffrage in the nineteenth century again is an instructive example of the complexity of multiple jeopardy and its politics. Initially, there was an alliance of blacks and women for universal suffrage. However, as the campaign ensued, opponents of universal suffrage, and of any extension of voting privileges, were successful in transforming the debate into one of who should receive the vote—women or black males. Many prominent white suffragists, including Elizabeth Cady Stanton, Susan B. Anthony, and Carrie Chapman Catt abandoned the alliance and demanded a “women only” enfranchisement. The question of black women's suffrage should have been especially problematical for them. In
fact, it was never seriously considered. More damning, however, were their politics of expediency. They cooperated with avowed racists in order to gain the southern vote and liberally used racial slurs and epithets arguing that white women's superior character and intellect made them more deserving of the right to vote than blacks, Native Americans, and Eastern European and Asian immigrants.

As Angela Davis observes in her examination of race and class in the early women's rights campaign, even the Seneca Falls Declaration “all but ignored the predicament of white working-class women, as it ignored the condition of black women in the South and North alike.”
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Barbara Andolsen, in one of the most comprehensive studies of racism in the woman suffrage movement observed: “[it] had a bold vision and noble principles ... but this is a story of a vision betrayed. For the white women who led this movement came to trade upon their privilege as the daughters (sisters, wives, and mothers) of powerful white men in order to gain for themselves some share of the political power those men possessed. They did not adequately identify ways in which that political power would not be accessible to poor women, immigrant women, and black women.”
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Yet despite the blatant racism and class bias of the women's suffrage movement, black women, discouraged and betrayed, continued to work for their right to vote, both as blacks and as women, through their own suffrage organizations.

This history of racism in the early women's movement has been sustained by contemporary white feminists. Within organizations, most twentieth-century black women encounter myriad experiences that deny their reality. In some instances, it is the absence of materials, information, speeches, readings, or persons representing black women. When present at all, women of color are underrepresented and have marginal and subordinate roles. Recently, Paula Giddings has reported that the National Organization for Women (NOW) remains insensitive to such problematic issues as rape, abortion, sterilization, poverty, and unions. Women of color are rarely elected as officers or appointed to major positions, and NOW has actually encouraged minority women's chapters rather than the incorporation of their concerns into the “regular” chapters.
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Lawyer and educator Mary Frances Berry, in her analysis of the politics of amending the constitution, has argued that one reason for the defeat of the Equal Rights Amendment was the failure of its proponents to campaign, educate, and mobilize the black community, and especially black women.
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Many white feminist activists have often assumed that their antisexism stance abolished all racial prejudice or discriminatory behaviors. At best, this presumption is naive and reflects a serious ignorance of the pervasiveness of racism in this society. Many blacks, women and men alike, see such postures as arrogant, racist, and dangerous to their own interests.
Diane Lewis concluded that the status of black women and our interests within the women's movement and its organizations essentially replicates our structurally subordinate position to white women in the larger society.
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Different opportunity structures and life options make interracial alliances and feminist solidarity problematic. Conceptually invisible, interpersonally misunderstood and insulted, and strategically marginal, black women have found that much in the movement has denied important aspects of our history and experience. Yet, despite the critical obstacles and limitations, the imperatives of multiple jeopardy necessitate recognizing and resisting sexism.

Beyond the race politics in feminism, many black women share concerns of impoverished and working-class women about class politics. What has become mainstream feminism rests on traditional, liberal economic aspirations of equal employment opportunities for women. In practice, however, the emphasis is often on the professional careers of those women who are already economically privileged and college educated. It could be argued, for instance, that equal access to all types of vocational training and jobs may not be desirable as a necessary or primary goal. While it is true that men on average earn more than women, all men do not have equally attractive jobs in terms of working conditions, compensation and benefits, prestige, and mobility. Those male jobs may represent, at best, only a minimal improvement over the jobs of many working women. White feminist economic concerns have concentrated on primary sector employment, but these are not the positions that are most critical and accessible to lower- or no-income women. Referring to the equal opportunity approach, Karen Kollias points out that “the majority of nonwhite, lower- and working-class women don't have the power to utilize these benefits because their primary, objective economic conditions haven't changed.”
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This lack of attention to economic issues has significant implications for the participation of black women. Many of the differences of priorities between black and white women are related to class. Issues of welfare, hunger, poor housing, limited health care, and transportation are seldom seen as feminist interests and are rarely the subject of feminist social policies. As Brenda Eichelberger maintains, “the black woman's energy output is more often directed toward such basic survival issues, while the white woman's is more often aimed at fulfillment.”
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The economic concerns of women from lower-income backgrounds are relatively ignored and distorted in the contemporary women's movement. The feminist interpretation of the “feminization” of poverty is a case in point. While noting that some women, again middle class, have indeed experienced a recent drastic decline in life circumstances as a consequence of divorce, the feminization analysis has misrepresented many of the causes of female poverty. For example, most impoverished women have been poor throughout their lives
as a consequence of their class position or of racial oppression. Linda Burnham writes that race and class are more significant causative factors in black women's impoverishment than is gender. In the thesis of the feminization of poverty, she contends, “The vulnerability of white women to impoverishment is overstated; the impoverishment of black men is ignored or underestimated; and the fundamental basis in working-class exploitation for the continual regeneration of poverty is abandoned for a focus on gender.”
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