Embracing Feminism

Women were once viewed as the care givers of society with the expected tasks of becoming a mother to expand population, care for the household or the community in a collective manner and be the “gathers” as the men were known as the “hunters”. This social expectation is prominent in the history of the Native American culture. As the world began to evolve and become more civilized, it took awhile for the expectations of women to dissolve and to normalize a lifestyle of an independent women. During the colonial times, women were still strictly seen as the caregivers, houseworkers and the providers for men. However, just like any time period, there was always some courageous woman (or women) who challenged the patriarchy and demanded an equal, independent representation of women. In the nineteenth century, those women included Elizabeth Cady Stanton, who drafted the “Declaration of Sentiments” that called for recognition of women’s rights (Arezki, p. 171). Unfortunately, such introductions were denied, and it wasn’t until the Industrial Revolution era where women become more vocal and activated for their equal rights. The rapid increase of jobs due to the transition into manufacturing provoked women to stand up for themselves and demand equality in the workplace. Women were now working in manufacturing businesses that made them susceptible to dangerous working conditions so the cries for workplace equality understandably increased. The Seneca Falls Convention in 1848 truly embarked the women’s suffrage movement that challenged the government and began what is known as the first wave of feminism.

The first wave of feminism was such a pivotal part of feminist history because it laid the groundwork of the many accomplishments achieved for, the then, future generations that would enjoy the luxury. Rory Dicker discusses these accomplishments in A History of U.S Feminism, stating:

Because of the work of first waves, by the end of the nineteenth century,

a women could hold property in her own name, even after marriage; she could keep the money she earned if she worked for pay; and she could enter into contracts to sue people. By 1920, a women could go to college and earn higher degrees; she could enter professions; and she could live on her own without the “protection” of a husband or a male guardian (Dicker, p. 6).

These were some of the substantial accomplishments from the first wave of feminism, but it did not immediately resolve all the issues that women faced. Discrimination, degrading commentary, sexual harassment and the lack of complete enforced equality continued to occur. Not to mention, these accomplishments primarily benefited the traditional white woman. Although women received the right to vote in 1920, it took another forty-five years for African American women to enjoy the same rights.

The second wave of feminism coincided with the Equal Rights movement. We are taught in school during our adolescent years about women's suffrage. The importance of Alice Paul, Carrie Chapman Catt, and many other brave women who worked tiredly to secure rights that we enjoy today as women. However, it is very unfortunate the lack of light shined on the racial discrimination that occurred as an African American feminist. Perhaps it is due to this perceived common knowledge that life as an African American was hard, and life as a woman was hard as well. Regardless, it should be highlighted in conjunction rather than two different spectrums of history. 

The reading, "I've Got to Do Something for My People: Black Women Teachers of the 1964 Mississippi Freedom Schools" written by Kristal Moore Clemons of Florida A&M University is a qualitative research discussing two perspectives of two Black Women who taught at Freedom Schools in Mississippi. Their bravery to increase the education of Black students were dire considering Mississippi was the most radical state in regards to racism. As they aided white volunteering students to restructure their mannerisms/ perspectives of the African American culture, the two women (protected under the pseudonyms; Denise and Mildred) had to mentor and protect those under their wing from potentially being targeted or suggested to lynching. Moore really signified their importance when stating, "The children who came to the school felt special because there was a school made just for them. And that is what you have to emphasize when you talk about Freedom Schools" (p. 7). This reading highlighted the hard work that many Black Women contributed during the women's suffrage. 

In "Surmounting A Legacy: The Expansion of Racial Diversity in a Local Anti-Rape Movement", author Nancy A. Mathews of  University of California discusses the differentiation of support for sexual assault related matters when it came to race. There was a significantly less amount of support resources for women of color compared to white women. The persona painted of the African American community as hostile and rapist projected discrimination. Mathews quotes Giddings (1984, p. 311) stating, "Many Black women who were interested in feminism in the early 1970's agreed with Black Panther Kathleen Cleaver that Black and white women would have to work in separate organizations" to show the difference of hardships between the two races (p. 3)

It is appalling to know that despite the two social changing groups of women's rights and the rights of African American's all strived for the targeted goal of equality, some white feminists such as Carrie Chapman Catt still discriminated against Black feminist. 

The second wave of feminism also embodied a more empowering approach, motivating women to embrace their strengths and to not be afraid to label themselves as a feminist; especially with art works including the famous, Rosie the Riveter in the 1950’s. Dicker explains the agenda behind the artwork, stating “While many women preformed clerical, service, and retail work, others, influenced by the image of Rosie the Riveter, the star of a government propaganda campaign aimed to convince women of the patriotic nature of industrial work” (Dicker, p. 64). The 1970’s took a different approach with the “hippie” aesthetic that advocated for peace, love, and equality. The whole “love one another” truly suggested the abolishment of discriminating – not only against women, but especially against African American women. Organizations like Students Nonviolent Coordinating Committee (SMCC) and Congress of Racial Equality (CORE) emerged to push this mentality. In addition to these organizations, historical instances such as Rosa Parks’ refusal to give up her seat for a white individual shocked the nation and proved that these injustices can be challenged, and challenged they were. Actions like Rosa Parks’ paved the road work for women of color that will later become the first, first lady that is a women of color (Michelle Obama) and most recently, the first Vice President of the United States (Kamala Harris).

The generational shift in the 1980’s resulted in the third wave of feminism that challenged the traditional outlook of feminism that their mothers were accustomed to. The 1980’s and 1990’s culture was accepting of women diversity. As the second wave of feminism felt like an addition to the first wave of feminism; a continuous growth, the third wave of feminism felt as a rebirth to restructure the previous strict mentalities. Not to discredit the independent accomplishments of the second wave of feminism. As Clair Snyder notes in Signs, “third-wavers did not completely reject the agenda of second-wave feminism; they simply seek to rid feminist practice of its perceived ideological rigidity” and continued on stating, “Third-wavers want their own version of feminism that addresses their different societal contexts and the particular set of challenges they face” (Snyder, p. 178). As the second wave of feminism stressed a more peaceful approach, the third wave of feminism really ran with this idea by implementing it into the social change they intended. Being more accepting of those with “non-traditonal” sexual preferences and the variety of women with different ethnicities/ backgrounds and upbringings was the center point of the third wave agenda. Pop culture, media publications, influential feminist figures and Me-Too movement have created this generational shift from the second wave feminism that allows room for more flexibility and inclusiveness. This is due to the increase of individuals coming out and the merging of the LGBTQ+ community. I think that it is important to incorporate each generational level of feminism and their targeted ideology because it allows the opportunity to evaluate potential mistakes for growth or magnify their strengths to continue and expand upon them. The increase of media influence played an important factor of swaying this ideology. The feminist representation prior to the third wave of feminism was portrayed as “dour, frumpy, and frigid” (Snyder, p.178) but the media’s influence on third wave feminism painted an opposite depiction of the title. Whereas in the 70’s, when feminist was visualized as hairy radicals, they are now the celebrities, professional women in governmental establishments, and your neighbors who were fearless enough to take on the label despite Rush Limbaugh’s crude definition of a “feminazi”.  

 In each generational wave of feminism, educational growth to better the overall agenda of feminism was prominent. The voting rights in the first wave, abortion and contraception rights in the second wave, tackling sexuality discrimination in the third wave, and now, addressing the issues of sexual harassment in the fourth wave.

The fourth wave of feminism bounces off the ideologies introduced in the third wave that normalizes women’s comfort in their sexuality but in a more in-depth, inclusive pathway. Martha Rampton, a professor at Pacific University, explains this stating, “Some people who wish to ride this new fourth wave have trouble with the word “feminism”, not just because of its older connotations of radicalism, but because the word feels like it is underpinned by assumptions of a gender binary and exclusionary subtext: “for women only”” (Ramption, 2008). Considering the motives of the fourth wave of feminism is subject to an inclusive structure, it must consider all individuals who label themselves as a feminist in a non-binary term. Feminism, in terms, is the belief in social, economic, and political equality of the sexes (Burnell, Encyclopedia Britannica). Equality is the continuous factor in feminism and the fourth wave truly embraced every intersectionality in the realm of feminism which allowed those who represented different titles to feel comfortable enough to advocate for multiple things rather than having the pressure to choose which social change they stand for. Intersectionality, by definition, is the overlapping of multiple social groups. This is an important factor in feminism because it allows many individuals to identify with their own spectrums while proudly labeling themselves as feminist. Intersectionality empowers people to be advocates. "Your perspective is distinct" Claire writes in Feminism is the Future: a Black Feminist's Advice to Young Women. This is such a powerful phrase because it magnifies the importance of every background and how the differentiation teaches others empathy and educates loved ones. Through the years, we have evolved into this welcoming society that accepts those despite their race, economic status, nationality, sexuality and gender (or nonbinary representation) in a way that would not be dreamt of being accepted years ago. With that being said, we do not live in this perfect utopia and there are still flaws - not only in the United States but in different spectrums of the world that are not as accommodating to LGBTQ+ community or women. With the massive growth for the direction of equal rights, we must continue a grounded mindset for success to ensure that every individual feels safe and is able to receive the same opportunities as the traditional white male expects.

 The Association of Women’s Rights in Development (AWID) is an international feminist organization that consists of members of all backgrounds around the globe.

AWID’s mission is to strengthen the voice, impact

and influence of women’s rights advocates, organizations

and movements internationally to effectively advance the

rights of women (WGRDIC, 2020).

AWID fits in the feminist movement because this organization supports the multiple, smaller feminist organizations flourish in different parts of the globe. For example, their support of DAWG (Discrimination Against Women and Girls) established in Mexico and Colombia, supports the economic growth to assist their reproductive health rights. This stood out to me personally because I have an emotional attachment to my home country, Colombia, and I appreciate organizations who support my culture. In our world today, movements like "Latina Power" and influential leaders such as, Alexandria Ocasio-Cortez create a platform that introduces the importance of embracing Hispanic culture and acknowledging the need to recognize inequalities Hispanic individuals are susceptible to such as lower pay grade, and racial injustice and discrimination.

Growing up, on average, we are so naïve to the world around us. The communities we are raised in creates a sense of normalcy that we become accustom to and very few of us become self-aware of the inconsistencies they may behold nationwide. I was a naïve kid. I was born in Bogota, Colombia but was raised in a small, predominantly white town in Southwest Oklahoma. I enjoyed growing up in such a small community because everyone knew each other, and it was a safe environment. Our town was big about Friday night football, supporting our local FFA and coming together for annual rodeos. I look back at these events with fondness of the lighthearted atmosphere. However, as I get older and really analyze these memories, I become more increasingly aware of one detail. I was the only Latina in my grade. The second person of color in my school until middle school. I did not grow up influenced with components of my own culture or other people from my ethnic background to bond with. All my educators were white until I reached high school (and even then, I had one teacher that was a person of color). It was not until I reached college when I  understood the importance of embracing my culture and labeling myself as a feminist. I watch the mannerisms of my loved ones in reaction to feminism characteristics and although there are some positive instances; for example, watching my young niece grow up with media’s influence and resonating as a feminist on her own terms, there is also a mass of  negative instances occurring around me that display the historic discrimination against women. When I tell others that I am enrolled in a Women Genders Studies course, there is a negative backlash, and I am automatically perceived as this radical liberal. That is why I proudly label myself as a feminist and support organizations, such as AWID. Participating in educating my loved ones on the true nature of feminism is the first step of my contribution to a better future.

 

Arezki, K., & Mahmoudi, K. (2013, December 01). American Women of the Colonial Period and of the Nineteenth Century... Retrieved December 17, 2020, from https://journals.openedition.org/multilinguales/2724

Claire. (2017, March 08). Feminism is the Future: A Black Feminist's Advice to Young Women. Retrieved December 14, 2020, from https://sisteroutrider.wordpress.com/2017/03/08/feminism-is-the-future-a-black-feminists-advice-to-young-women/

Clemons, K. M. (2014). I've Got to Do Something for My People: Black Women Teachers of the 1964 Mississippi Freedom Schools [Abstract]. The Western Journal of Black Studies, 38(3), 1-15.

Dicker, R. C. (2016). A history of US feminisms. Berkeley, CA: Seal Press.

 

Feminism. (2013). Retrieved December 17, 2020, from https://www.britannica.com/topic/feminism

Four Waves of Feminism. (2020, July 13). Retrieved December 17, 2020, from https://www.pacificu.edu/magazine/four-waves-feminism

Mathews, N. A. (1989). Surmounting A Legacy: The Expansion of Racial Diversity in a Local Anti-Rape Movement [Abstract]. Gender & Society, 3(4), 1-16.

 

Snyder, C. (2008). Signs? (Vol. 34, Ser. 1). The University of Chicago Press. https://www.jstor.org/stable/10.1086/588436?seq=1#metadata_info_tab_contents.