Words of Fire (49 page)

M
uch of Western European history conditions us to see human differences in simplistic opposition to each other: dominant/subordinate, good/bad, up/down, superior/inferior. In a society where the good is defined in terms of profit rather than in terms of human need, there must always be some group of people who, through systematized oppression, can be made to feel surplus, to occupy the place of the dehumanized inferior. Within this society, that group is made up of black and Third-World people, working-class people, older people, and women.

As a forty-nine-year-old black lesbian feminist socialist mother of two, including one boy, and a member of an interracial couple, I usually find myself a part of some group defined as other, deviant, inferior, or just plain wrong. Traditionally, in American society, it is the members of oppressed, objectified groups who are expected to stretch out and bridge the gap between the actualities of our lives and the consciousness of our oppressor. For in order to survive, those of us for whom oppression is as American as apple pie have always had to be watchers, to become familiar with the language and manners of the oppressor, even sometimes adopting them for some illusion of protection. Whenever the need for some pretense of communication arises, those who profit from our oppression call upon us to share our knowledge with them. In other words, it is the responsibility of the oppressed to teach the oppressors their mistakes. I am responsible for educating teachers who dismiss my children's culture in school. Black and Third-World people are expected to educate white people as to our humanity. Women are expected to educate men. Lesbians and gay men are expected to educate the heterosexual world. The oppressors maintain their position and evade responsibility for their own actions. There is a constant drain of energy, which might be better used in redefining ourselves and devising realistic scenarios for altering the present and constructing the future.

Institutionalized rejection of difference is an absolute necessity in a profit
economy which needs outsiders as surplus people. As members of such an economy, we have
all
been programmed to respond to the human differences between us with fear and loathing and to handle that difference in one of three ways: ignore it, and if that is not possible, copy it if we think it is dominant, or destroy it if we think it is subordinate. But we have no patterns for relating across our human differences as equals. As a result, those differences have been misnamed and misused in the service of separation and confusion.

Certainly there are very real differences between us of race, age, and sex. But it is not those differences between us that are separating us. It is rather our refusal to recognize those differences, and to examine the distortions that result from our misnaming them and their effects upon human behavior and expectation.

It is a lifetime pursuit for each one of us to extract these distortions from our living at the same time as we recognize, reclaim, and define those differences upon which they are imposed. For we have all been raised in a society where those distortions were endemic within our living. Too often, we pour the energy needed for recognizing and exploring difference into pretending those differences are insurmountable barriers, or that they do not exist at all. This results in a voluntary isolation, or false and treacherous connections. Either way, we do not develop tools for using human difference as a springboard for creative change within our lives. We speak not of human difference, but of human deviance.

Somewhere, on the edge of consciousness, there is what I call a mythical norm, which each one of us within our hearts knows “that is not me.” In America, this norm is usually defined as white, thin, male, young, heterosexual,
Christian, and financially secure
. It is with this mythical norm that the trappings of power reside within this society. Those of us who stand outside that power often identify one way in which we are different, and we assume that to be the primary cause of all oppression, forgetting other distortions around difference, some of which we ourselves may be practicing. By and large within the women's movement today, white women focus upon their oppression as women and ignore differences of race, sexual preference, class, and age. There is a pretense to a homogeneity of experience covered by the word
sisterhood
that does not in fact exist.

Unacknowledged class differences rob women of each others' energy and creative insight. Recently a women's magazine collective made the decision for one issue to print only prose, saying poetry was a less “rigorous” or “serious” art form. Yet even the form our creativity takes is often a class
issue. Of all the art forms, poetry is the most economical. It is the one that is the most secret, that requires the least physical labor, the least material, and the one that can be done between shifts, in the hospital pantry, on the subway, and on scraps of surplus paper. Over the last few years, writing a novel on tight finances, I came to appreciate the enormous differences in the material demands between poetry and prose. As we reclaim our literature, poetry has been the major voice of poor, working-class, and colored women. A room of one's own may be a necessity for writing prose, but so are reams of paper, a typewriter, and plenty of time. The actual requirements to produce the visual arts also help determine, along class lines, whose art is whose. In this day of inflated prices for material, who are our sculptors, our painters, our photographers? When we speak of a broadly based women's culture, we need to be aware of the effect of class and economic differences on the supplies available for producing art.

As we move toward creating a society within which we can each flourish, ageism is another distortion of relationship that interferes without vision. By ignoring the past, we are encouraged to repeat its mistakes. The “generation gap” is an important social tool for any repressive society. If the younger members of a community view the older members as contemptible or suspect or excess, they will never be able to join hands and examine the living memories of the community, nor ask the all important question, “Why?” This gives rise to a historical amnesia that keeps us working to invent the wheel every time we have to go to the store for bread.

We find ourselves having to repeat and relearn the same old lessons over and over that our mothers did because we do not pass on what we have learned, or because we are unable to listen. For instance, how many times has this all been said before? For another, who would have believed that once again our daughters are allowing their bodies to be hampered and purgatoried by girdles and high heels and hobble skirts?

Ignoring the differences of race between women and the implications of those differences presents the most serious threat to the mobilization of women's joint power.

As white women ignore their built-in privilege of whiteness and define women in terms of their own experience alone, then women of color become “other,” the outsider whose experience and tradition is too “alien” to comprehend. An example of this is the signal absence of the experience of women of color as a resource for women's studies courses. The literature of women of color is seldom included in women's literature courses and almost never in other literature courses, nor in women's studies as a whole. All too often, the excuse given is that the literatures of women of color can only be taught by colored women, or that they are too difficult to understand, or that classes cannot “get into” them because they come out of experiences that are “too different.” I have heard this argument presented
by white women of otherwise quite clear intelligence, women who seem to have no trouble at all teaching and reviewing work that comes out of the vastly different experiences of Shakespeare, Molière, Dostoyevski, and Aristophanes. Surely there must be some other explanation.

This is a very complex question, but I believe one of the reasons white women have such difficulty reading black women's work is because of their reluctance to see black women as women and different from themselves. To examine black women's literature effectively requires that we be seen as whole people in our actual complexities—as individuals, as women, as human—rather than as one of those problematic but familiar stereotypes provided in this society in place of genuine images of black women. And I believe this holds true for the literatures of other women of color who are not black.

The literatures of all women of color recreate the textures of our lives, and many white women are heavily invested in ignoring the real differences. For as long as any difference between us means one of us must be inferior, then the recognition of any difference must be fraught with guilt. To allow women of color to step out of stereotypes is too guilt-provoking, for it threatens the complacency of those women who view oppression only in terms of sex.

Refusing to recognize difference makes it impossible to see the different problems and pitfalls facing us as women.

Thus, in a partriarchal power system where white skin privilege is a major prop, the entrapments used to neutralize black women and white women are not the same. For example, it is easy for black women to be used by the power structure against black men, not because they are men, but because they are black. Therefore, for black women, it is necessary at all times to separate the needs of the oppressor from our own legitimate conflicts within our communities. This same problem does not exist for white women. Black women and men have shared racist oppression and still share it, although in different ways. Out of that shared oppression we have developed joint defenses and joint vulnerabilities to each other that are not duplicated in the white community, with the exception of the relationship between Jewish women and Jewish men.

On the other hand, white women face the pitfall of being seduced into joining the oppressor under the pretense of sharing power. This possibility does not exist in the same way for women of color. The tokenism that is sometimes extended to us is not an invitation to join power; our racial “otherness” is a visible reality that makes that quite clear. For white women there is a wider range of pretended choices and rewards for identifying with patriarchal power and its tools.

Today, with the defeat of ERA, the tightening economy, and increased conservatism, it is easier once again for white women to believe the dangerous
fantasy that if you are good enough, pretty enough, sweet enough, quiet enough, teach the children to behave, hate the right people, and marry the right men, then you will be allowed to coexist with patriarchy in relative peace, at least until a man needs your job or the neighborhood rapist happens along. And true, unless one lives and loves in the trenches it is difficult to remember that the war against dehumanization is ceaseless.

But black women and our children know the fabric of our lives is stitched with violence and with hatred, that there is no rest. We do not deal with it only on the picket lines, or in dark midnight alleys, or in the places where we dare to verbalize our resistance. For us, increasingly, violence weaves through the daily tissues of our living-in the supermarket, in the classroom, in the elevator, in the clinic and the school yard, from the plumber, the baker, the saleswoman, the bus driver, the bank teller, the waitress who does not serve us.

Some problems we share as women, some we do not. You fear your children will grow up to join the patriarchy and testify against you; we fear our children will be dragged from a car and shot down in the street, and you will turn your backs upon the reasons they are dying.

The threat of difference has been no less blinding to people of color. Those of us who are black must see that the reality of our lives and our struggle does not make us immune to the errors of ignoring and misnaming difference. Within black communities, where racism is a living reality, differences among us often seem dangerous and suspect. The need for unity is often misnamed as a need for homogeneity, and a black feminist vision mistaken for betrayal of our common interests as a people. Because of the continuous battle against racial erasure that black women and black men share, some black women still refuse to recognize that we are also oppressed as women, and that sexual hostility against black women is practiced not only by the white racist society, but implemented within our black communities as well. It is a disease striking the heart of black nationhood, and silence will not make it disappear. Exacerbated by racism and the pressures of powerlessness, violence against black women and children often becomes a standard within our communities, one by which manliness can be measured. But these woman-hating acts are rarely discussed as crimes against black women.

As a group, women of color are the lowest paid wage earners in America. We are the primary targets of abortion and sterilization abuse, here and abroad. In certain parts of Africa, small girls are still being sewed shut between their legs to keep them docile and for men's pleasure. This is known as female circumcision, and it is not a cultural affair as the late Jomo Kenyatta insisted, it is a crime against black women.

Black women's literature is full of the pain of frequent assault, not only by a racist patriarchy, but also by black men. Yet the necessity for and
history of shared battle have made us, black women, particularly vulnerable to the false accusation that anti-sexist is anti-black. Meanwhile, womanhating as a recourse of the powerless is sapping strength from black communities, and our very lives. Rape is on the increase, reported and unreported, and rape is not aggressive sexuality, it is sexualized aggression. As Kalamu ya Salaam, a black male writer points out, “As long as male domination exists, rape will exist. Only women revolting and men made conscious of their responsibility to fight sexism can collectively stop rape.”
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