In her book, Writing Women’s Worlds, Abu-Lughod challenges public misconception against women of the Muslim Middle East. Further, the ethnographer seeks to prove the Western feminists wrong in their assumption that defining patriarchy is a simple matter (Abu-Lughod, 1999). In summary, her study gathers evidence that there is an existing misconception towards work by women, in particular, feminist ethnographies. Women of the Middle East are often sidelined in matters politics. The sentiment is borrowed from the book: Women and Power in the Middle East, written by ethnographers Joseph and Slyomovics.
In the text Shirley Chisholm is taking a stand for women’s rights rather than African American rights. Paragraph 4 it states, “ The unspoken assumption is that women are different.” What Chisholm means by this is that they are treated differently due to their gender. Chisholm believes that it is not always true that women are different. Paragraph 6 states, “But the truth is in the political world I have been far oftener discriminated against because I am a woman than because I am black.”
The Black power movement was more than just a raised fist. It was an influential movement established in the 1960s, and began to slow down in the 70s, it promoted self-sufficiency among the black and African community, and they fought for equality and power among those who faced discrimination in society. The Civil Rights Movement and the Black Power Movement were two different movements with very similar motives, but different ways of going about their fight for equality. Symbolism played a significant role in representing the Black Power Movement, and helped unify the group by using one symbol that all recognized. The movement began as a reaction to the Civil Rights Movement and continued into the 1970s as a force for good.
The difference in view point regarding self-agency allows for a further examination of self- agency as it pertains to African American women, black beauty standards, white beauty standards, and hair. The anthropological concept acculturalization, cultural groups adapting to another culture and taking on traits of that culture, works with Afrocentrism to explain the influence of Eurocentric standards of beauty on African American female hair styles (via straightening practices and relaxing hair), while not invalidating the African American specific hairstyles that preserve black
As a women’s rights activist, she questions the universality of Emerson’s self-reliance by pointing out the gender bias in his languages and states that women are also capable of self-reliance. In addition, she also explores the possibility of self-reliance in political and social realm—more specifically, the possibility of self-reliance in the institution of marriage. However, she still
Cultural relativist theory is not a strong enough theory to protect human rights. That is because it maintains that human values are not universal, and vary a great deal according to different cultural perspectives. Thus, it ignores, and indeed approves of, human rights violations because it has replaced dominant concepts like race, culture, religion, class, and ethnicity or nationality. Activists of human rights must work together to change and stop such harmful and discriminatory practices in many cultures against human rights by promoting their universal nature. In the second part, I argued that Islam (the Qur’an and Sunnah) is not oppressive to women.
In the first wave of feminists, the Liberal feminists, they are trying to fight for the basic rights that women weren’t able to obtain, from education because society thinks that women are only for aesthetic and not for political position when it should be equal both sexes should be have the rights for education, to the rights for suffrage, right to labor, the glass ceiling wherein the women are constrained to achieve more, and up to social inequalities concern. However, the first wave lacks of concept of gender. First wave feminists only bring up the binary opposition of men and women, that’s why in the second wave of feminists Simone de Beauvior pointed out the gender, in her book “The Second Sex” she said that sex is biology and gender is a socio-cultural construct. Beauvior got her philosophy from existentialism, gender is not as simple as the binary opposition it is considered as an existential philosophy because your existence precedes your essence. Second wave of feminists believed that if you do not have a concept of gender or you do not know the construction of gender you won’t be able to trace why there is a social-inequality.
Most importantly the second wave feminist approach avoids seeing morality as a contract, instead relying on the context of the matter, and instead of viewing reason as the main determinant of inquiry, rationality and morality, they use empathy. Indeed, second wave feminists view any previous moral frameworks as male biased, negligent approaches to women’s issues. Here, second wave feminists critique thinkers like Aristotle, Rousseau and Kant as denying that women have the ability to reason, not only this, but these thinkers are devaluing female values and experiences. According to the second wave feminists.
The fundamental idea of black economics is under investigation in this research to explain the gaps that exist in the community in terms of unemployment, poverty, income, wealth, assets, and education compared to the leading racial group. According to the article, Learning Race, Socializing Blackness: A Cross-Generational Analysis of Black Americans’ Racial Socialization Experiences, “The contemporary discourse that is prevalent in the African American community has been documented for many years since the post-Civil Rights Movement Era” (Nunnally). Fueling this discourse is a working assumption that somehow African Americans are equal to other racial groups and the economic barriers that exist in their community are caused by their lack of
Society has always forced women and men into gender roles that dictate what types of behaviors are acceptable, desirable, and appropriate for them despite their actual or perceived sex. Gender is a socially constructed form of identity but it is also racially constructed as well. Gender can be displayed through intersectional perspectives, you can discover many ways to display gender specifically in the culture of African Americans and how they differ from the dominate white culture. I am a Haitian American female and I found that through the pictures I captured of my friends, family members and I were of us inexplicably participating in gender and displaying femininity.
Jasmine Ferrell 6th 06/10/16 Composition 10 Being A Black Female In America “ It is utterly exhausting being a Black in America- physically,mentally,and emotionally. While many minority groups and women feel similar stress, there is no respite or escape from your badge of color”, quoted by Marian Wright Edelman. Many women of different minority groups are authorized because of their race and the fact that they’re a woman, but it seems as if through history and present day Black women have it harder than the rest.
When it comes to African American actors/actresses, their roles now are starting to be more important. In past years and still until today, the black person roles seem to be drug dealers, or in some cases, criminals. Honestly, most of the roles that blacks play almost reflect how most people see the African American community. When it comes to a movie, African Americans tend to get lesser roles compared to their Caucasian counterparts. The acting roles for African American has gotten better, but I still believe that major movie roles tend to go to Caucasians, producers are afraid that ratings might go down with African American cast members.
Black female Identity in America has changed as decades and centuries have changed. When African men and Women were captured and stripped from the shores of Africa in 1619 and brought to an unknown strange land the women served as a comfort for the broken African men. After 200 years of slavery and after the torture, rape, castration, scare tactics, beatings and mental bondage and the broken family structure, the African women reminded them of love and peace, they told them that a change will come, they reminded them to pray and to know that God is watching. The declaration of Independence was signed in 1863 there was a sense of relief, and hope.