From All About Love

Young people are cynical about love. Ultimately, cynicism is the great mask of the disappointed and betrayed heart. When I travel around the nation giving lectures about ending racism and sexism, audiences, especially young listeners, become agitated when I speak about the place of love in any movement for social justice. Indeed, all the great movements for social justice in our society have strongly emphasised a love ethic. Yet young listeners remain reluctant to embrace the idea of love as a transformative force.

To them, love is for the naive, the weak, the hopelessly romantic. Their attitude is mirrored in the grown-ups they turn to for explanations. As spokesperson for a disillusioned generation, Elizabeth Wurtzel asserts in Bitch: In Praise of Difficult Women: “None of us are getting better at loving: we are getting more scared of it. We were not given good skills to begin with, and the choices we make have tended only to reinforce our sense that it is hopeless and useless.” Her words echo all that I hear an older generation say about love.

From Communion

So it does not matter that feminist movement has its faults – it helped everyone let these scripts go. And I do mean everyone. We have changed our ways of thinking about ageing and we have changed our ways of thinking about love. When the world started changing for women because of feminist movement and a lot became more equal than it ever had been, for a time it was only women who had been allowed a taste of power – class privilege or education or extra-special-hard-to-ignore-gifts – who most “got it” and “got with it.”

These women were among the feminist avant-garde. Often they had exceptional advantages or were overachievers. While feminism helped these women soar, it often failed to change in any way the lives of masses of ordinary women. Many advantages gained by women’s lib did not trickle down, but the stuff around ageing did. By challenging sexist ways of thinking about the body, feminism offered new standards of beauty, telling us plump bodies were luscious and big bellies sublime, that hair hanging under our arms and covering our legs was alluring. It created new possibilities of self-actualisation in both our work lives and our intimate lives.

From The Will to Change: Men, Masculinity, and Love

By claiming that they wanted the power men had, man-hating feminists (who were by no means the majority) covertly proclaimed that they too wanted to be rewarded for being out of touch with their feelings, for being unable to love. Men in patriarchal culture responded to feminist demand for greater equity in the work world and in the sexual world by making room, by sharing the spheres of power.

The place where most men refused to change – believed themselves unable to change – was in their emotional lives. Not even for the love and respect of liberated women were men willing to come to the table of love as equal partners ready to share the feast.

From Feminism Is for Everybody

Simply put, feminism is a movement to end sexism, sexist exploitation, and oppression. This was a definition of feminism I offered in Feminist Theory: From Margin to Center more than 10 years ago. It was my hope at the time that it would become a common definition everyone would use. I liked this definition because it did not imply that men were the enemy.

By naming sexism as the problem it went directly to the heart of the matter. Practically, it is a definition which implies that all sexist thinking and action is the problem, whether those who perpetuate it are female or male, child or adult. It is also broad enough to include an understanding of systemic institutionalised sexism.

As a definition it is open-ended. To understand feminism it implies one has to necessarily understand sexism. As all advocates of feminist politics know, most people do not understand sexism, or if they do, they think it is not a problem. Masses of people think that feminism is always and only about women seeking to be equal to men. And a huge majority of these folks think feminism is anti-male. Their misunderstanding of feminist politics reflects the reality that most folks learn about feminism from patriarchal mass media.

From Ain’t I a Woman

In its earliest stages, the slave trade focused primarily on the importation of labourers; the emphasis at that time was on the black male. The black female slave was not as valued as the black male slave. On the average, it cost more money to buy a male slave than a female slave.

The scarcity of workers coupled with the relatively few numbers of black women in American colonies caused some white male planters to encourage, persuade, and coerce immigrant white females to engage in sexual relationships with black male slaves as a means of producing new workers. In Maryland, in the year 1664, the first anti-amalgamation law was passed; it was aimed at curtailing sexual relationships between white women and enslaved black men. One part of the preamble of this document stated:

That whatsoever freeborn woman shall intermarry with any slave, from and after the last day of the present assembly, shall serve the masters of such slaves during the life of her husband; and that all the issue of such free born women, so married shall be slaves as their fathers were.

From Belonging

The idea of place, where we belong, is a constant subject for many of us. We want to know whether it is possible to live on the earth peacefully. Is it possible to sustain life? Can we embrace an ethos of sustainability that is not solely about the appropriate care of the world’s resources, but is also about the creation of meaning – the making of lives that we feel are worth living.

Tracy Chapman sings lyrics that give expression to this yearning, repeating, “I wanna wake up and know where I’m going.” Again and again as I travel around I am stunned by how many citizens in our nation feel lost, feel bereft of a sense of direction, feel as though they cannot see where our journeys lead, that they cannot know where they are going.

From We Real Cool

In the early part of the twentieth century black male thinkers and leaders were, like their white male counterparts, debating the question of gender equality. Intellectual and activist WEB DuBois writing on behalf of black women’s rights in 1920 declared: “We cannot abolish the new economic freedom of women. We cannot imprison women again in a home or require them all on pain of death to be nurses and housekeepers…The uplift of women is, next to the problem of the colour and the peace movement, our greatest modern cause.”

Influenced by the work of black woman anti-sexist activist Anna Julia Cooper, DuBois never wavered in this belief that black women should be seen as co-equal with black men. Despite the stellar example of WEB DuBois, who continually supported the rights of women overall, black males seemed to see the necessity of black females participating as co-equals in the struggle for racial uplift with the implicit understanding that once freedom was achieved black females would take their rightful place subordinate to the superior will of men.