How Climate Change Is Threatening Culture's Worldwide

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Here's more info on The Woman King discourse. Tried to directly reply to your post but tumblr wouldn't let me.

The Black Women Movements

         NO.1

Many movements came out after the Emancipation (freeing of the slaves) Proclamation, and even though some were hand-chosen, they were mostly male oriented, whereas women movements were pushed aside and forgotten. 

    The Black Women’s National Club Movement was the first woman movement set in the 1890s, where their primary concern was for family and the community. They desired freedom by using centering family values and unity, and the dynamic relationship between black women and men. ‘’Black women organized, throughout the nineteenth century, at first on a local, later on a state and national level, to undertake educational, philanthropic and welfare activities. Urbanization, the urgent needs of the poor in a period of rapid industrialization and the presence of a sizeable group of educated women with leisure led to the emergence of a national club movement of white women after the Civil War. Similar conditions did not begin to operate in the black communities until the 1890s, when local clubs in a number of different cities began almost simultaneously to form federations.’’

       Other movements, like the National Federal of African American women started in 1895, where their concerns were resistance to slavery, black women’s concern for education, the lynching of children, men and women, sexual abuse from white men, healthcare, childcare for orphans, care for the elderly, job training for the youth and various but broad subject for social justice. 

       The National Council of Negro Women was another important movement, ‘’ founded and organized in 1935 by the late Dr. Mary McLeod Bethune for the purpose of planning and directing Negro women to greater economic, social, educational and cultural development in local communities and on the national and international levels. The aspects of the national program are therefore varied and include departments which deal specifically with citizenship education, human relations, international relations, education, labor and industry, archives and museums, public relations, religious education and fellowship, social welfare and youth conservation. The National Program Committee feels that conferences may be used effectively as a technique to synthesize the activities of these various departments.’’

  NO. 2

 Most of these movements were discarded and disbanded because of the lack of support from black men and the racism they were also receiving by white women and men alike. The attitudes of sexism and racism go hand in hand, and as we progress through the centuries, a study comes out of that: Black Women’s Studies. ‘’Black Women’s Studies emerged in part because of the failure of Black and Women’s Studies to address adequately the unique experiences of black women in America and throughout the world. Attempts to celebrate the existence of distinct black female literary tradition in America, which can be traced further back in time, also fall under the rubric of Black Women’s Studies because they acknowledge the politics of sex as well as the politics of race in the texts of black women writers. This celebration has taken place in two phases. The first phase is characterized by efforts to document that such a tradition exists.’’ 

   Education is power, since knowledge, the knowledge of our past and our present can only help us persevere to our future, and that has been denied to us since the time of slavery. ‘’Education has persisted as one of the most consistent themes in the life, thought, struggle, and protest of black Americans. It has been viewed as a major avenue for acquiring first class citizenship. There is a large body of research that takes into account the educational experiences of Afro-Americans. Black female educators such as Mary McLeod Bethune, Charlotte Hawkins Brown, Lucy Laney, Fanny Jackson Coppin and Nannie Helen Burroughs are mentioned in some Afro-American history sources and in some instances are receiving attention in theses and dissertations. While this publication documents ‘the historical significance of black female educators in twentieth century America, beyond the role of teacher’, it is important that we establish to some extent an historical context for understanding the very basic struggle in which black women have been engaged to acquire an education and to utilize that education as a professional.’’

   NO. 3

     The main statement discussed repeatedly in Black Women studies is centered around race, class, gender and sexuality, which all have an important part to play while surviving in America. That it is why it is so important to discuss such serious topics with like-minded individuals, those who yearn for the freedom and privileges that other citizens have, because even though we have our freedom, oppression is still prevalent. Around the world, women of every origin face the same problems. ‘’ The history of women’s movements in the Middle East has received much attention in recent years. Studies have been devoted to the advent of these movements, their development, activities, politics, organizing style and central figures. Preliminary attempts at comparative analysis of these women’s movements have also been made. In 1999, Ellen Fleishmann published a comprehensive comparative article entitled, ‘The Other ‘Awakening’: The Emergence of Women’s Movements in the Modern Middle East, 1900-1940’. In this first stage, ‘The Awakening’, women and men began to raise the issue of women’s status and to question related social practices. This stage is also typified by the emergence of varied women’s organizations and by women’s efforts to enhance girls’ education. In the second stage, ‘‘Women and Nationalism’, women adopted nationalism as a liberating discourse linking their involvement in nationalist movements with women’s emancipation. The third stage, designated ‘State Feminism’, is characterized by ‘women’s co-optation by, and collusion and/or collision with, the state-building project, resulting in the evolution of state feminism.’’

     NO. 4  

 In Ireland, the ‘problems is that most mechanisms for choosing representatives tend to refract, not reflect, the composition of society, and some groups will always be marginalized even if not formally. The Northern Ireland Women’s Coalition is only one example of a movement party. Though unusual, more than 50 women’s parties have formed the world over 1945, in places such as Israel, Belarus, Russia, India, the Philippines, Belgium, and Iran. The experiences of these parties are diverse but in at least two other situations, Iceland and Israel, strong scholarship demonstrates that women’s parties have succeeded in drawing public attention to issues of female marginalization and put ‘gender politics on the political map for the first time.’ In Iceland, in particular, the effect of the women’s party in pressuring the other parties to adapt their behavior and policy commitments to facilitate inclusiveness is well documented.’’

     In conclusion, women deserve to get attention for their efforts to change society just as much as anybody else who has felt the sting of oppression no matter what the gender. Race, sex, class and gender all define who we are in the society, and it is without the benefits of education given to all the people no matter where they come from, are we truly lost.

Tyre Nichol’s mother has set up a memorial fund to help pay for mental health services for his family and a memorial skate park in his name. If you cannot donate, please share.

This could seriously be a whole video essay series cause many folks raised in the Global North (Western-oriented countries and communities) will frame all history as a matter of black/white events when, in actuality, history is informed by our indigenous, immigrant, and diaspora pasts and their present day afterlives.

I'll keep my thoughts about executive director Pinkett's spiritual bypassing on private for now, BUT I will say this: Egypt is a part of Africa and Africa belongs in our garden of history cause there are enough miracles, memories, and magic across our African histories and their cultures that we don't have to produce miseducated docuseries that try to pass as Pan-African history pieces or afrofuturist reimagings (when in actuality they are just reinventing bougie versions of well-worn imperial histories).

Egypt is a part of Africa and Africa belongs in our garden of history.

Oh my gosh

just do it

The cons of overthinking

Housing Discrimination

NO. 1

 Racial exclusion, or segregation had real damage to the black communities persistent in their fight for freedom to own and be included in everything whites were already allowed in; the fight for equality, economic security, for education, and for fair housing was just beginning. Racial exclusion was such a severe enough problem, since in every near northern city, black newcomers crammed into old and run-down housing, mainly in dense central neighborhoods left behind by upwardly mobile whites. White builders, in charge of housing and agencies related could dictate who could own, and William Levitt, of Leviittown where massive developments were made in the suburb, was no exception. 

       These types of houses were ‘affordable for the common man’, and remade America’s landscape after World War II. The iconic images of little ranches and Cape Cods, set in spacious yards on curvilinear streets, stood for everything that America celebrated in the Cold War era. These subdivisions attracted a heterogenous mix of surburnites, blue-collar workers employed by U.S Steel factories, teachers, clerks, and administrators. Levitt celebrated the ‘American-ness’ of these houses, saying ‘’No man who owns his house and lot can be a communist. He has much to do.’’ Don’t really know how owning a house can get in the way of your political ideologies, but alright. And when Levitt was questioned about the racial homogeneity of his planned community, he responded, ‘’We can solve a housing problem or we can try to solve a racial problem, but we cannot combine the two.’’  But the housing and racial problem was connected, as blacks could not get these houses because they were black. One instance of racial exclusion was in metropolitan Philadelphia, where between 1946, only 347 of 120,000 new homes built were open to blacks. Langston Hughes, popular poet described black neighborhoods as the ‘land of rats and roaches, where a nickel cost a dime.

 NO. 2

   Economist Robert Weaver spoke, ‘’among the basic consumer goods, only housing for Negroes are traditionally excluded freely competing in the market.’’ The struggle to open housing was not just a matter of free access to a market excluded to blacks. Racial segregation had high stakes. In post war America, where you lived shaped your educational options, your access to jobs, and your quality of life. The housing markets also provided most Americans with their only substantial financial asset. Real estate was the most important vehicle for the accumulation of wealth. Breaking open the housing market would provide blacks to access to better-funded, higher-quality schools. It would give them the opportunity to live in growing communities–near the shopping malls, office centers, and industrial parks where almost all new job growth happened. And more importantly, it would narrow the wealth-gap between blacks and whites. The battle against housing discrimination in Levingttown, or anywhere else would be the most important in the entire northern freedom struggle.

      NO. 3

 Housing segregation in the north was built on a sturdy foundation of racial restrictions encoded in private regulations and public policy. In the late nineteenth and early twentieth centuries, the Midwest–and especially Indiana and Illinois, were dotted with ‘sundown towns’ places whose residents drove blacks off by force, enacted ordinances to prohibit black occupancy (although such ordinances were struck down by the Supreme Court in 1917), and sometimes posted signs, like that in Wendell Willkie’s Elwood, Indiana, warning blacks of the dire consequences of staying around after sunset. Such crude techniques succeeded in driving blacks out of small towns, but they were less effective in the major northern metropolitan areas that attracted the vast majority of African American migrants beginning in World War I.

Three devices were used to help housing discrimination: first, private but legally enforecable restrictive covenants—attached to nearly every housing development built between 1928 and 1948— forbade the use or sale of a property to anyone other than whites. Second, federal housing policies, enacted during the Depression, mandated racial homogeneity in new developments and created a separate, unequal housing market, underwritten with federal dollars, for blacks and whites. And third, real estate agents staunchly defended the ‘freedom of association and the right of home owners and developers to rent or sell to whom they pleased, steering blacks into racially mixed or all-black neighborhoods. Whites in the North had economic reasons to fear the ‘Negro invasion’ as they called it. Their ability to secure mortgages and loans were at risk. But their motivations were not solely economic. Intertwined concerns about property values were fears of black predation. North and South recoiled at the prospect of miscegenation. In the South, they feared the legal restrictions on intermarriage and racial mixing in public spaces; the North feared the regulation of housing markets.           

Women Healers vs. Science

NO. 1

From the 16th century women were seen as healers, or the nurses, abortionists, counsellors, and midwives, whereas since the 19th century and onward male professionals have taken over the role. These roles today are seen as jobs, where the service is being paid for; before, under the tutelage of women, these roles were as a way of life. In healthcare, women are the majority, of course. But they are considered workers, (clerks, dietary aides, technician, maids), whereas the bosses of these industries are usually men. So what changed? What occurred for this major switch?

NO. 2

Women healers have always been the standard, history can attest to that fact. But unlike male doctors who care for the rich, and clung to untested doctrines, it was woman healers have cared for the sickly and the poor, and therein lies the problem. ‘‘The suppression of female healers by the medical establishment was a political struggle, first, in that it is part of the history of sex struggle in general. The status of women healers has risen and fallen with the status of women. When women healers were attacked, they were attacked as women; when they fought back, they fought back in solidarity with all women. It was a political struggle, second, in that it was a part of a class struggle. Women Healers were people’s doctors, and their medicine was part of a people’s subculture. To this very day women’s medical practice has thrived in the midst of this rebellious lower class movements which have struggled to be free from the established authorities. Male professionals, on the other hands served the ruling class—both medically and politically, with interests with advanced by the universities, the philanthropic foundations by the law.’’

NO. 3

So the change began when the terminology changed. When healing the sick was seen not as a testament to their abilities, but as witchcraft. In the age of witch-hunting, from the late early fifteenth to early sixteenth centuries, from Germany to England, which was also the age of feudalism and well lasted into the age of reason. Witches symbolized the political, religious and sexual threat against the Catholic and Protestant Church, as well as to the state, so the witch hunts were all a well organized and financed campaigns of violence against the female peasant population. ‘‘Women made up some 85% of those executed—old women, young women, and children. Their scope alone suggests that the witch hunts represented a deep—seated social phenomenon which goes far beyond the history of medicine. In locale and timing, the most virulent witch hunts were associated with periods of great social upheaval shanking feudalism at its roots—mass peasant uprisings and conspiracies, the beginnings of capitalism, and the rise of Protestantism. There is fragmentary evidence—which feminists ought to follow up—suggesting that in some areas witchcraft represented a female-led peasant rebellion.’’

NO. 4

Witches were seen as a rebellion not just of the Church, but from God himself. You see, witches consorted with the devil, and were therefore evil, and in the eyes of the Church, was derived through sexuality. Sexuality was always associated with women, and pleasure in sexuality was sin and evil, and her power was from sexuality. Even those who were good, and used her gifts of healing to help, were deserving of death, just as all witches deserved death. ‘‘Witch healers were often the general medical practitioners for a people who had no doctors, no hospitals, and were bitterly afflicted with poverty and disease. In particular, the association with the witch and the midwife was strong. When faced with the misery of the poor, the Church dogma that experience in the world fleeting and unimportant. The wise woman, or witch, had a host of remedies which had been tested in years of use. Many of the herbal use remedies developed by witches still have their place in modern pharmacology. They had pain killers, digestive aids and anti—inflammatory agents. The witch—healer’s methods were as great a threat( to the Catholic Church, if not the Protestant) her results, for the witch was a empiricist: She relied on her senses rather than on faith or doctrine, she believed in trial and error, or cause and effect. She trusted in her ability to find ways to deal with disease, pregnancy, and childbirth. Her attitude was not religiously passive, but actively inquiring. In short, her magic was the science of her time.‘‘

Conspiracies: Anthropology lenses

Discovering the dreaded conspiracy theory through an anthropological lens, these notes basically ask the question of where and how people created theories based on their mistrust of systemic agencies, or unexplainable events.