The Combahee River Collective statement was created and written by Afrocentric black feminists who parted ways from the NBFO (National Black Feminist. The Combahee River Collective, founded by black feminists and lesbians in Boston, in , was best known for its Combahee River Collective Statement. The Combahee River Collective Statement. Combahee River Collective (). We are a collective of Black feminists who have been meeting together since.
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The most general statement of our politics at the present time would be that we are actively committed to struggling against racial, sexual, heterosexual, and class oppression, and see as our particular task the development of integrated analysis and practice based upon the fact that the major systems of oppression are interlocking.
Social Women’s history Feminist history Timeline of women’s rights other than voting. We might use our position at the bottom, however, to make a clear leap into revolutionary action. Many of us were active in those movements Civil Rights, Black fombahee, the Black Panthersand all of our lives Were greatly affected and changed by their ideologies, their goals, and the tactics used to achieve their goals.
As we grew older we became aware of the threat of physical and sexual abuse by men. The fact that individual Black feminists are living in isolation all over the country, that our own numbers are small, and that we have some skills in writing, printing, and publishing makes us want etatement carry out these kinds of projects as a means of organizing Black feminists as we continue to do political work cpllective coalition with other groups.
Combahee River Collective () | The Black Past: Remembered and Reclaimed
Black people, especially Black women; other women of color; and white feminists, many of whom were also lesbians. We are of course particularly committed to working on those struggles in which race, sex, and class are simultaneous factors in oppression.
The CRC also emphasized that they held the fundamental and shared belief that “Black women are inherently valuable, that Part of a series on.
I haven’t the faintest notion what possible revolutionary role white heterosexual men could fulfill, since they are the very embodiment of combajee. Accusations that Black feminism divides the Black struggle are powerful deterrents to the growth of an autonomous Black women’s movement.
As Black feminists and Lesbians we know that we have a very definite revolutionary task to perform and we are ready for the lifetime of work and struggle before us. Demita Frazier described the CRC’s beginnings as “not colective mix cake”, meaning that the women involved had to create the meaning and purpose of the group “from scratch.
For them, this presented a clear impediment.
Combahee River Collective – Wikipedia
They realize that they might not only lose valuable and hardworking allies in their struggles but that they might also be forced to change comgahee habitually sexist ways of interacting with and oppressing Black women. Members of the collective describe having a feeling of creating something which had not existed previously. We combqhee tried to think about the reasons for our difficulties, particularly since the white women’s movement continues to be strong and to grow in many directions.
Frazier, Smith, and Smith, who organized the retreats, hoped that they would foster political stimulation and spiritual rejuvenation. Gates Clllective v. The Challenge of Black Lesbian Organizing”, which borrows its title from Frazier’s statement, Barbara Smith describes the early activities of the collective as ” consciousness raising and political work on sttement multitude of issues”, along with the building of “friendship networks, community and a rich Black women’s culture where none had existed before.
There was no refuge in Boston at that time. Women of Color Press, Inc. Feminism is, nevertheless, very threatening to the majority of Black people because it calls into question some of the most basic assumptions about our existence, i.
The Combahee River Collective Statement
Both are essential to the development of any life. There is also undeniably a personal genesis for Black Feminism, that is, the political realization that comes from the seemingly personal colective of individual Black women’s lives.
We have found that it is very difficult to organize around Black feminist issues, difficult even to announce in certain contexts that we are Black feminists. Its purpose was to assess the state of the movement, to col,ective information about the participants’ political work, and to talk about possibilities and issues for organizing Black women.
In the case of Black women this is a particularly ccombahee, dangerous, threatening, and therefore revolutionary concept because it is obvious from looking at all the political movements that have preceded us that anyone is more worthy of liberation than ourselves.
One of our members did attend and despite the narrowness of the ideology that was promoted at that particular conference, we became more aware of the need for us to understand our own economic situation and to make our own economic analysis. Retrieved from ” https: We also often find it difficult to separate race from class from sex oppression because in our lives they are most often experienced simultaneously.
The material conditions of most Black women would hardly lead them to upset both economic and sexual arrangements that seem to represent some stability in their lives.
In her introduction to Sisterhood is Powerful Robin Morgan writes:.
In a interview with Susan Goodwillie, Smith noted that this action moved colleftive group out into the wider Boston community. Although our economic position is still at the very cpllective of the American capitalistic economy, a handful of us have been able to gain certain tools as a result of tokenism in education and employment which potentially enable us to more effectively fight our oppression.
We might, for example, become involved in workplace organizing at a factory that employs Third World women or picket a hospital that is cutting back on already inadequate heath care to a Third World community, or set up a rape crisis center in a Black neighborhood.
Although we were not doing political work as a group, individuals continued their involvement in Lesbian politics, sterilization abuse and abortion rights work, Third World Women’s International Women’s Statememt activities, and support activity for the trials of Dr.
Combahee River Collective
Black feminists often talk about their feelings of craziness before becoming conscious of the concepts of sexual politics, patriarchal rule, and most importantly, feminism, the political cojbahee and practice that we women use to struggle against our oppression. A Promise and a Way of Life: For example, we were told in the same breath to be quiet both for the sake of being “ladylike” and to make us less objectionable in the eyes of white people.
A combined anti-racist co,bahee anti-sexist position drew us together initially, and as we developed politically we addressed ourselves to heterosexism and economic oppression under capItalism.