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Table of contents

This results in a voluntary isolation, or false and treacherous connections.

Female Stereotypes in Literature (With a Focus on Latin American Writers)

Either way, we do not develop tools for using human difference as a springboard for creative change within our lives. We speak not of human difference, but of human deviance. It is with this mythical norm that the trappings of power reside within this society. Those of us who stand outside that power often identify one way in which we are different, and we assume that to be the primary cause of all oppression, forget, ting other distortions around difference, some of which we ourselves may be practising.

There is a pretense to a homogeneity of experience covered by the word sisterhood that does not in fact exist.


  1. Female Stereotypes in Literature (With a Focus on Latin American Writers).
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  4. Pocket Anesthesia (Pocket Notebook Series)?

Yet even the form our creativity takes is often a class issue. Of all the art forms, poetry is the most economical. It is the one which is the most secret, which requires the least physical labor, the least material, and the one which can be done between shifts, in the hospital pantry, on the subway, and on scraps of surplus paper. Over the last few years, writing a novel on tight finances, I came to appreciate the enormous differences in the material demands between poetry and prose.

As we reclaim our literature, poetry has been the major voice of poor, working class, and Colored women. The actual requirements to produce the visual arts also help determine, along class lines, whose art is whose. In this day of inflated prices for material, who are our sculptors, our painters, our photographers? As we move toward creating a society within which we can each flourish, ageism is another distortion of relationship which interferes without vision.

By ignoring the past, we are encour, aged to repeat its mistakes. We find ourselves having to repeat and relearn the same old lessons over and over that our mothers did because we do not pass on what we have learned, or because we are unable to listen. For instance, how many times has this all been said before? For another, who would have believed that once again our daughters are allowing their bodies to be hampered and purgatoried by girdles and high heels and hobble skirts?

Surely there must be some other explanation. And I believe this holds true for the literatures of other women of Color who are not Black. The literatures of all women of Color recreate the textures of our lives, and many white women are heavily invested in ignor-ing the real differences. For as long as any difference between us means one of us must be inferior, then the recognition of any difference must be fraught with guilt. To allow women of Color to step out of stereotypes is too guilt provoking, for it threatens the complacency of those women who view oppression only in terms of sex.

Refusing to recognize difference makes it impossible to see the different problems and pitfalls facing us as women. Thus, in a patriarchal power system where whiteskin privilege is a major prop, the entrapments used to neutralize Black women and white women are not the same. For example, it is easy for Black women to be used by the power structure against Black men, not because they are men, but because they are Black.

Revolted Woman, by Charles George Harper--a Project Gutenberg eBook

Therefore, for Black women, it is necessary at all times to separate the needs of the oppressor from our own legitimate conflicts within our communities. This same problem does not exist for white women. Black women and men have shared racist oppression and still share it, although in different ways. Out of that shared oppression we have developed joint defenses and joint vulnerabilities to each other that are not duplicated in the white community, with the exception of the relationship between Jewish women and Jewish men.

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On the other hand, white women face the pitfall of being seduced into joining the oppressor under the pretense of sharing power. For white women there is a wider range of pretended choices and rewards for iden-tifying with patriarchal power and its tools. And true, unless one lives and loves in the trenches it is difficult to remember that the war against dehu-manization is ceaseless. But Black women and our children know the fabric of our lives is stitched with violence and with hatred, that there is no rest. We do not deal with it only on the picket lines, or in dark midnight alleys, or in the places where we dare to verbalize our resistance.

For us, increasingly, violence weaves through the daily tissues of our living — in the supermarket, in the classroom, in the elevator, in the clinic and the schoolyard, from the plumber, the baker, the saleswoman, the bus driver, the bank teller, the waitress who does not serve us.

REVOLTED WOMAN

Some problems we share as women, some we do not. You fear your children will grow up to join the patriarchy and testify against you, we fear our children will be dragged from a car and shot down in the street, and you will turn your backs upon the reasons they are dying. The threat of difference has been no less blinding to people of Color. Those of us who are Black must see that the reality of our lives and our struggle does not make us immune to the er-rors of ignoring and misnaming difference. Within Black com-munities where racism is a living reality, differences among us often seem dangerous and suspect.

The need for unity is often misnamed as a need for homogeneity, and a Black feminist vi-sion mistaken for betrayal of our common interests as a people. Because of the continuous battle against racial erasure that Black women and Black men share, some Black women still refuse to recognize that we are also oppressed as women, and that sexual hostility against Black women is practiced not only by the white racist society, but implemented within our Black communities as well.

It is a disease striking the heart of Black nationhood, and silence will not make it disappear. Exacerbated by racism and the pressures of powerlessness, violence against Black women and children often becomes a standard within our communities, one by which manliness can be measured. But these woman,hating acts are rarely discussed as crimes against Black women. As a group, women of Color are the lowest paid wage earners in america. We are the primary targets of abortion and sterilization abuse, here and abroad. This is known as female circumcision, and it is not a cultural affair as the late Joma Kenyatta insisted, it is a crime against Black women.

Yet the necessity for and history of shared battle have made us, Black women, particularly vulnerable to the false accusation that anti, sexist is anti,Black. Meanwhile, woman hating as a recourse of the powerless is sapping strength from Black communities, and our very lives. Rape is on the increase, reported and unreported, and rape is not aggressive sexuality, it is sexualized aggression. Only women revolting and men made conscious of their responsibility to fight sexism can collectively stop rape.

As a Black lesbian feminist comfortable with the many different ingredients of my identity, and a woman committed to racial and sexual freedom from oppression, I find I am constantly being encouraged to pluck out some one aspect of myself and present this as the meaningful whole, eclipsing or denying the other parts of self. But this is a destructive and fragmenting way to live. My fullest concentration of energy is available to me only when I integrate all the parts of who I am, openly, allowing power from particular sources of my living to flow back and forth freely through all my different selves, without the restrictions of externally imposed definition.

Only then can I bring myself and my energies as a whole to the service of those struggles which I embrace as part of my living. A fear of lesbians, or of being accused of being a lesbian, has led many Black women into testifying against themselves. It has led some of us into destructive alliances, and others into despair and isolation. Sometimes it reflects a die hard belief in the pro, tective coloration of heterosexual relationships, sometimes a self hate which all women have to fight against, taught us from birth.

Although elements of these attitudes exist for all women, there are particular resonances of heterosexism and homopho, bia among Black women. Despite the fact that woman,bonding has a long and honorable history in the African and African, american communities, and despite the knowledge and ac, complishments of many strong and creative women,identified Black women in the political, social and cultural fields, heterosexual Black women often tend to ignore or discount the existence and work of Black lesbians.

Part of this attitude has come from an understandable terror of Black male attack within the close confines of Black society, where the punish, ment for any female self,assertion is still to be accused of being a lesbian and therefore unworthy of the attention or support of the scarce Black male. But part of this need to misname and ig, nore Black lesbians comes from a very real fear that openly women,identified Black women who are no longer dependent upon men for their self,definition may well reorder our whole concept of social relationships.

These accusations, coming from the very women to whom we look for deep and real understanding, have served to keep many Black lesbians in hiding, caught between the racism of white women and the homophobia of their sisters. Often, their work has been ignored, trivialized, or misnamed, as with the work of Angelina Grimke, Alice Dunbar-Nelson, Lorraine Hansberry.


  1. The Science of Love: When two people are meant to meet, not even death can keep them apart.
  2. King Arthurs Raid On Hell and Other Poems.
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Yet women-bonded women have always been some part of the power of Black communities, from our unmarried aunts to the amazons of Dahomey. And it is certainly not Black lesbians who are assaulting women and raping children and grandmothers on the streets of our communities. Across this country, as in Boston during the spring of following the unsolved murders of twelve Black women, Black lesbians are spearheading movements against violence against Black women.

What are the particular details within each of our lives that can be scrutinized and altered to help bring about change? How do we redefine difference for all women? It is not our differences which separate women, but our reluctance to recognize those differences and to deal effectively with the distortions which have resulted from the ignoring and misnaming of those differences.

The Atlantic Crossword

As a tool of social control, women have been encouraged to recognize only one area of human difference as legitimate, those differences which exist between women and men. And we have learned to deal across those differences with the urgency of all oppressed subordinates. All of us have had to learn to live or work or coexist with men, from our fathers on. But our future survival is predicated upon our ability to relate within equality.

As women, we must root out internalized pat-terns of oppression within ourselves if we are to move beyond the most superficial aspects of social change. The future of our earth may depend upon the ability of all women to identify and develop new definitions of power and new patterns of relating across difference. The old definitions have not served us, nor the earth that supports us. The old pat-terns, no matter how cleverly rearranged to imitate progress, still condemn us to cosmetically altered repetitions of the same old exchanges, the same old guilt, hatred, recrimination, lamen-tation, and suspicion.

Letter to My Son

For we have, built into all of us, old blueprints of expectation and response, old structures of oppression, and these must be altered at the same time as we alter the living conditions which are a result of those structures. Change means growth, and growth can be painful. But we sharpen self-definition by exposing the self in work and struggle together with those whom we define as different from ourselves, although sharing the same goals.

For Black and white, old and young, lesbian and heterosexual women alike, this can mean new paths to our survival. Leave a comment on the whole Page. Leave a comment on block 1. It really shows the necessity of speaking out against injustices in order to hopefully stop them from happening again in the future. It is true, a lot of western European history conditions us to view human differences in oppositions.

I think the author phrases the idea that there must be a group of people who occupy the place of the dehumanized inferior in a strong way. Leave a comment on block 2.