BlackOUT will be collaborating with Community Activist and Organizer, Campbell Bianca of Spark Reproductive Justice Center to bring the issue of Shackling of Female Inmates during Labor to Georgia State’s Campus. We would like to build a coalition of student organizations on and off campus to support and promote this event at Georgia State. We are asking for monetary sponsorship but Spark Reproductive Justice would be welcoming of any donations for the cause. The event will be free and held on Georgia State Campus.
We see shackling as a physical, institutional manifestation of how many bodies are policed. Queer, people of color, female, differently abled bodies, bodies in poor communities and bodies behind bars have been targets for a long time. There is currently a bill in House that will end this practice, so now is the time to speak out and support these mothers!
On Feb 13(14, or 15), BlackOUT and other groups will lend our voices and support to these women. The discussion explores shackled childbirth, including the medical affects, and allows folks from across movements to share how their bodies have been harassed.
Organizations of Georgia State, Lets come together in bringing Awareness to Georgia State’s Campus.
“I am not free while any woman is unfree, even when her shackles are very different from my own. And I am not free as long as one person of Color remains chained. Nor is any one of you.”
– Audre Lorde, (“Uses of Anger: Women Responding to Anger” Sister Outsiders)
Has Black Culture’s appropriation of the word “Ho” changed it’s meaning, in the male perspective. Has the word “Ho” now become a way of dehumanizing the general population of Black women by refusing to acknowledge their individual and complex identities, and become simply another term to describe a mass of name-less, face-less, PUSSY. A term that was once given on the basis of a woman’s sexual morals can now be used in casual conversation in discussing Black women among Black men and sometimes amongst Black women, to describe women, whether familiar or unfamiliar, without any knowledge of her sexual practice or promiscuity.
Has Black Culture’s appropriation of the word “Ho” changed it’s meaning in the female perspective. When used in discussion amongst Black Women, it is often used to reference the undesirable Black woman, or those deemed by the speaker as undesirable. Often said with disdain, or indifference. But when used in these type of discussions, does the word, “Ho” become a term that’s essential existence is to verbally appropriate the person with the label as morally less than, regardless of their sexual standing?
Has the meaning of the word “Ho” become a term used simply to dehumanize and lessen the value of the Black woman of which we currently hold in contempt when using the word OR has the appropriation of the word “Ho” transformed the term into a simple denotation of race, gender, and class, as being lower-class(economically), Black and Female?
The sexism and sexual oppression of women throughout the world is evident. However, in this discussion, analyzing the use of the word “Ho,” and the perception of Black Women as seen in mass media and popular culture, is crucial to the understanding of the term and it’s use as a controlling and oppressive image of Black womanhood and femininity, used to justify the sexual oppressive acts and behaviors that target Black women. The black woman’s experience within the U.S. is one that is unique and different from the intersecting oppressive forces amongst women of different cultures. The oppression is different, not of higher value or lesser value.Therefore, as a result, we can not minimize the differences of the African American female experience by trying to place it amongst a broad homogenous struggle of women. In doing so, we refuse to acknowledge the unique and indiviual experiences of not just African American women facing sexism, but the unique and individual experience of all women facing racism in the world.Confronting the controlling images forwarded by institutions external to the African-American community remain essential, however, it is equally important that we examine how these same controlling images are being perpetuated in the African -American community and create the appropriate solutions and acts of resistance. So the question becomes, if we do not discuss the unique forms of oppression aimed at Black women or that often effect Black women, how do Black women as a collective resist intersecting oppressions as they affect us and the communities we live in? How do U.S. Black women indentify the specific issues associated with controlling images of Black womanhood without safe spaces within the Black community where we can talk freely? And, how do we contest and resist these images if we do not first identify the language being used within their oppression?
Join us FRIDAY @7:30 at Charis Bookstore, the oldest and largest feminist bookstore in the South, as we celebrate the release of Georgia State University professor Layli Phillips Maparyan’s newest book,” The Womanist Idea”!!!
Following on the heels of The Womanist Reader, The Womanist Idea offers a comprehensive, systematic analysis of womanism, including a detailed discussion of the womanist worldview (cosmology, ontology, epistemology, logic, axiology, and methodology) and its implications for activism.From a womanist perspective, social and ecological change is necessarily undergirded by spirituality as distinct from religion per se which invokes a metaphysically informed approach to activism.
Linda Costa, the cover artist for the book, will also be with us to talk about her work. This event is co-sponsored by Charis Circle’s Founding the Future of Feminisms Program. The suggested donation is $5, though no one will be turned away for lack of funds.
***Event begins at 7:30 and Ends at 9:00
Directions Using Marta:
Take the Eastbound train to the Iman Park/ Reynoldstown stop,
The bookstore is walking distance, however you can catch the #6 Emory bus at Iman Park/ Reynoldstown station, and ride it onto Moreland Avenue. Pull the string to stop the bus when you see yourself approaching Zestos Ice Cream store which will be on the right. Walk from Zestos Ice Cream to Charis Book store, continue down moreland avenue and turn right at the nex
Address: 1189 Euclid Ave Ne, Atlanta, Ga 30307t intersection, Euclid Avenue. Charis Bookstore will be the Lavender-coloured building on your right.
Originally named the Bayard Rustin Breakfast, this important annual event was founded in 2002 in order to acknowledge the important contribution of black gay social activist Bayard Rustin to the community-driven struggle for Civil Rights.In addition, this event was used as a “gathering time” for the LGBT community to come together in fellowship, activity, and fun before participating in the an…nual MLK, Jr. Parade. It has offered free breakfast, lively conversation, community education, and motivation for ongoing participation in social justice issues in Atlanta and beyond.Over the years, this event has expanded in many ways, including most importantly the addition of Audre Lorde as a focal ancestor for the event. Now known as the Rustin/Lorde Annual Breakfast, the event brings together hundreds of local activist, scholars, community members and allies to honor the life and work of Audre Lorde and Bayard Rustin during the MLK celebration.
The breakfast was founded in 2002 to achieve the following goals:
(1) to provide attendees the opportunity to connect before participating in the Martin Luther King Jr. March;
(2) to educate communities about the life and contributions of Bayard Rustin, Audre Lorde and other activists;
(3) to enhance mutual support and continued learning among participants working for social justice.
The stereotype of the “Angry Black Woman” is used to justify and validate the unjust treatment of Black women in the U.S. This controlling image implies that U.S. Black women’s anger deviates from what is culturally acceptable, due to being biologically inferior (being born of the wrong sex and the wrong race, Black and female) or due to being culturally inferior (as a consequence of Black Culture deviating from the white “mythical norm”). By making this assumption, Black women’s anger becomes regarded as invalid and dismissed. The stereotype of “Angry Black Woman” assumes that there is no reason for the Black Woman in the U.S. to be angry. That anger is a deviant behavior due to inferiority. By doing this, we ignore the realities of racist and sexist inequality that exists here within the United States.
The stereotype of the “Angry Black Woman” serves to mark the cries of Black women across the U.S. as illegitimate.
By further acknowledging this controlling image as valid, we ignore the oppression and obstacles faced by women of color daily. The stereotype of “Angry Black Woman” serves the Patriarchal and White Supremacist agenda to suppress the legitimate cries of Black Women, relieving America of it’s responsibility to this particular group of oppressed people. It also serves Black men who sit at the table of Male Privilege and Male dominance within a patriarchal society.
Black Men who affirm the validity of the controlling image of the “Angry Black Woman” used to deem the cries, hurt, and anger of Black women as irrelevant and unjust, become apart of a interracial sexist alliance that persists in the emotional, social, political, psychological, and oppressive “gang-rape” of Black womanhood.
–author: Dean Steed
“This powerful drama is about a Brooklyn teenager who juggles conflicting identities risking friendships, heartbreak, and family on her journey in a desperate search for sexual expression . A great thought provoking movie ensues.”
**For those who were unable to see it via screenings and those who’d like to see it again, this movie is NOW PLAYING at Landmark Midtown Art Cinema at 931 Monroe Drive near Piedmont Park.**
The U.S. department has estimated that 600,000 to 800,000 people are trafficked across international borders each year, 80 percent of these women and girls, mostly for sexual exploitation… In contrast, in the peak decade of the transatlantic slave trade, the 1780’s an average of just under 80,000 slaves were shipped annually across the Atlantic from Africa to the New World. The average then dropped to a bit more than 50,000 between 1811 and 1850.
In other words, far more women and girls are shipped into brothels each year in the early twenty- first century than African slaves were shipped into slave plantations each year in the eighteenth or nineteenth centuries…
Source: “Half the Sky: Turning Oppression into Opportunity for Women Worldwide” by Nicholas D. Kristof and Sheryl WuDunn