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Radical Women of Color Feminism - FULL COURSE NOTES

by: Jessica Rozycki

Radical Women of Color Feminism - FULL COURSE NOTES GSS 350

Marketplace > Marymount Manhattan College > Gender & Sexuality Studies > GSS 350 > Radical Women of Color Feminism FULL COURSE NOTES
Jessica Rozycki

GPA 3.75

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This course bundle includes notes from all of the texts read in class - This Bridge Called My Back - For Colored Girls Who Have Considered Suicide - Sister Outsider - Borderlands - Feminism Wi...
Radical Women of Color in the US
Literature, Feminism, Women, Gender, sexuality, lorde, anzaldua, shange, radical
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This 6 page Bundle was uploaded by Jessica Rozycki on Monday October 3, 2016. The Bundle belongs to GSS 350 at Marymount Manhattan College taught by Guzman in Fall 2016. Since its upload, it has received 4 views. For similar materials see Radical Women of Color in the US in Gender & Sexuality Studies at Marymount Manhattan College.

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Date Created: 10/03/16
Radical Women of Color in the US The politics of identity  Begins with Karl Marx’s ideas of mobilization  Identity proposes an agenda, a set of characteristics   Relies on exclusions to achieve stability  At the heart of the subject is the other (idea of binary opposites) This Bridge Called My Back ‘Bridge’ as a condition of possibility “Domesticating difference”  Changing the message and using it in another place  The meaning of these actions changes  Creating a coherent message of feminism  Religion, race, class, sexuality  Women know what is happening in society but they don’t have the means to contribute  Difference challenges the existing order People who write have the privilege of time Themes from Bridge: ­ First part: introduction to the writers, why they need to write, why they are angry ­ Self reflection, highlighting the intersectionality of their identities ­ Deconstructing ideas of “white” feminism, needing to reverse internalized misogyny ­ Voice of people who have the feet in many worlds (gender, race, sexuality), offering a  way out of the system of society  embrace all of the identifications ­ The politics of difference asserts hybridity and multiple identification, challenges  limitations of single issue identity politic (white feminism) I) Multiply identified subject reflects on and confronts and reacts to their experience of  single issue identity politics in a variety of movements, especially feminism. This  response also inaugurates an intersectional approach to identity and political practices (theory of difference) The Master’s Tools Will Never Dismantle The Master’s House –  Theory of difference, how it must be domesticated  Difference as a necessity, without difference there is no change Lesbianism: an Act of Resistance –  Page 128  Forces them into a political statement  Everything exists in comparison to the patriarchy   Problem with the desexualization of lesbianism  women are not supposed to be sexual,  so their politicization negates the eroticism La Prieta (page 198) –  Ideas of shame, “Who Are My People”  Focus on “not me”  the part of us that is silenced, unconscious  “The Left Handed World”  Proposes there is a bridge to make a crossroads possible – rejection of the normal  “We do not fit” – a basis in which they can empathize, embracing otherness can lead to  connecting one another and turn your back on the norm  Beginning of queer theory  Build upon their differences  There is room for men in the movement (very early version of this idea)  What is the modern world about? According to Marx – class struggle, capitalism Foucault – capitalism is not the only issue, central problem is normalization, the creation of  norms because it can discipline people and make them governable *Not just struggling against norms, but doing it from an intersectional perspective Set the groundwork for a politics of difference – beginning of queer theory  For Color Girls Who Have Considered Suicide Importance of music throughout the play  Dancing in the street (protesting)  Stay in my corner The personal is the political ­ Women find support with other women ­ Not in other systems that men have created (i.e. nuclear family, marriage) ­ Think of the play as a social object, captures social values/relations of a moment in time  (1975) ­ How feminists of color differ from early second wave feminists ­ In order to develop a black feminist voice, you need to pay attention to black nationalism Black nationalism:  Holds itself together/relies on silencing women’s complaints  Black separatism = turning their back on white culture and creating their own Where is this book in history? nd rd  Black womanhood in the transition between 2  and 3  wave feminism o Not from the same geographic community, but they are able to form a community based  on shared experiences o Political program of black nationalism and the patriarchal structures that are limiting  them Reasons the piece is successful  A way to put a marginalized group on the map, in the most basic way  Black women wanted a work that was authentic, validates their truth  Knowing something and articulating it are two separate things – going the extra step  makes the piece even more powerful Sister Outsider Has a lot of engagement with white women ­ Different than Bridge and For Colored Girls ­ How to avoid exclusion ­ How can we get difference to be productive Coalition  representing yourself as a large number of constituencies  Modes of knowledge production (emotion, poetry, personal experiences) Poetry is not a luxury  Poetry/emotion/the personal as a discredited knowledge  Emotions acts as a bridge between the differences  Emotions have no identity  Not everyone has time to write novels, poems are more accessible  Engagement of the senses – hearing poems rather than reading novels  Race – majority is thought to be rational  Page 37, gives a name to the nameless  Poetry redeems emotion as a source of knowledge  Knowledge gives you the capacity to influence events The experience of womanhood is a discredited knowledge (because of traditional ideas of  womanhood such as emotions) Borderlands Living in a world of duplicity and code switching Page 25  use of the word “arrogance” connotes the authority the white man thinks he has over  all other races ­ The ability to make these lines, to make these distinctions between lands ­ Privatizing something that is not yours to take ­ Owner vs. owned Hybridity/syncretism  Epistemological privilege = la facultad  Yemaya, Guadalupe – deities of devotion  Acts as a surface with deeper realities (page 60) Page 44  “Una cultura mestiza”  ­ Cosmic race, combined different bloods and created a new one ­ Takes its own form ­ The production of meaning depends on the development of symbols, representation  (writing novels, etc.) Claiming a new type of consciousness ­ La facultad gives the oppressed a theory of knowledge that as an advantage ­ “Radar” forces you into thought, into a place that causes you to be hyper­sensitive to the  presence of pain for yourself or those around you ­ More sensitive to emotions, to feelings, to pain ­ Oppressed have a privileged capacity to know ­ “Double consciousness” (Debois) ­ hooks  we are always forced to see the world from the outside and form the inside Language has a place of privilege (clear, understandable) ­ People can have things/objects stand for something else  humanize people ­ Code switching – brings about people who have been kept on the outside Geography  geographic arrangement of social identities  Different structures of society  Combination of African/catholic myths (Yemaya)  Aztec mythology with Spanish mythology – hybridity Singular vs. multiple identities – fluidity  Stop relating yourself in opposition to the other  Desire to accept duality, dynamic form of being  The ability to be anything at the chance of entering contradictions  Struggling with alliances with white gay men (supposed to be with women of color)  page 107 Feminism Without Borders ­ Moving from a third world, US feminism (Anzaldua) to a third world, global feminism  (Mohanty) ­ Western feminists aren’t able to see beyond themselves because their analysis takes it for  granted that these women exist ­ Western feminists write against the foil of a fantasized “other”  They do not focus on the relations that should be explored when discussing third world  women  Religion, patriarchal relations, poverty are not explored in terms of third world women  writing  Falls into the trap of essentialism  problem with essentialism is that there is no politics,  can’t argue that women are different, only focuses on women being identical   In this essentialism, there is also the production of the subject Page 33: ­ Can’t group together all of these different cultures ­ Need to take into consideration historical context Page 41­42: ­ Humanism  can find a solution in reason ­ Binary = civilized (men, white people) vs. barbaric (women, people of color)  ­ What is the logic of this binary?  ­ Colonizer vs. colonized (lose their autonomy)  White savior complex Trans­national feminism  the struggle of patriarchy across national borders Anti­capitalist feminist critique  ­ Marx criticism of capitalism ­ Gender goes under economic exploitation (according to Marx) ­ Ways in which women are marginalized in relation to human (man) ­ Social conditions of a woman’s life in terms of the economy, you will never understand  misogyny because this discrimination takes place outside of the economy ­ Feminism should be borderless  pay attention to the market and Marxism without letting it become a master narrative  ­ Economy should be intersectional  ­ Capital should flow globally­salons­show­how­feminism­can­leave­some­ women­behind.html  Page 176  restructuring  Self­reflexivity   Post colonialism  How trans­national feminism can be related to other topics discussed in class (THESIS)  Movement from borderlands to boderlessness (how Anzaldua’s book can act as a guide to what Mohnaty wants to achieve)  Concerned with the explosion of free market mentality on a global scale


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