This is an important collection of speeches given by Angela Davis in the 1980s during Reagan’s second administration. “Women, Culture, and Politics,” is an essential read for everybody interested in deepening their understanding of intersectional feminism. It underscores the concerns of BIPOC and working-class women—and all women, for that matter—in the United States, and the world at large.
ON WOMEN AND THE PURSUIT OF EQUALITY AND PEACE
Let Us All Rise Together: Radical Perspectives on Empowerment for Afro-American Women
Davis’s motto “Lifting as We Climb” is a poignant reminder that when progress is achieved for the most marginalized, it betters the lives of everyone. In the 19th and 20th centuries, the needs of working class and black women were largely ignored by white feminists. In the 21st century, Davis makes clear: “…our activism must clearly manifest our understanding of [the connections between various people’s movements.]” (p. 12) Modern feminism demands an intersectional approach that unites the fight against sexism, racism, and classism, as well as queerphobia, fatphobia, ableism, agism, etc.
Facing Our Common Foe: Women and the Struggle Against Racism
“It is too frequently assumed that white people are obligated to recognize Black people’s leadership only when Afro-American equality is at issue…” states Angela Davis. (p.17) However, BIPOC involvement is needed in matters of society at large, and not only matters of their own people. While black people’s leadership is too often confined solely to equality, white people’s leadership is too often conflated with humanity itself. Like Robin DiAngelo suggests in her book “White Fragility,” white visibility is imperative. Recognition of whiteness is the first step in dissolving the assumption that the white experience can speak for anything other than the white experience. It is the first step in encouraging the deep listening necessary for healing and progress. White visibility also means a shift towards relieving some of the burden placed on BIPOC people to educate others, by white people taking on some of that responsibility themselves.
We Do Not Consent: Violence Against Women in a Racist Society
A repeated theme is the need for intersectional feminism: “If we do not comprehend the nature of sexual violence as it is mediated by racial, class, and governmental violence and power, we cannot hope to develop strategies that will allow us eventually to purge our society of oppressive misogynist violence.” (p.47) In this essay, Davis goes on to discuss some of the ways that racism impacts women in America. One myth she dismantles, is Afro-American men are more likely to rape white women than white men: “…over 90 percent of all rapes are intraracial rather than interracial,” explains Davis. (p.43) The incriminating hyperbole of black male violence veils the violence of white men. Davis points out that “…the experience of Black women has been that very same white policemen who are charged with protecting them from rapists and other criminals will sometimes go so far as to rape Black women in their custody.” Because of this,” Black women have found it extremely difficult to accept policemen as enforcers of antirape measures.” (p. 48)
Sick and Tired of Being Sick and Tired: The Politics of Black Women’s Health
Another common thread in these speeches, in addition to the call for intersectionality, is Davis’s defense of communism. Davis writes, “The major barrier to Black women’s health is poverty” (p.56) This poverty is the result of capitalism. It is the result of an economic system that has historically profited off the exploitation of black bodies, and continues to do so today. This is a system that puts profit above the health of human beings, and black women in particular. Therefore, capitalism cannot be a solution to ensuring the wellbeing of all people and the planet. While the thought of combatting a global economic system may be overwhelming, Davis reminds her reader of the advice of Audre Lorde. In her book “A Burst of Light,” Lorde suggests, “None of these struggles is ever easy, and even the smallest victory must be applauded, because it is so easy not to battle at all, and to call that acceptance inevitable.” Even the smallest victory must be applauded.
ON INTERNATIONAL ISSUES
Women in Egypt: A Personal View
At the end of the United Nations Decade for Women, Davis was asked to travel to Egypt and write about sexual liberation in the nation. Notably, she makes a sincere effort to elevates the voices of the Egyptian women, directly quoting them, rather than speaking for them. Davis echoes their lament of the assigned topic: Dr. Shehida Elbaz explains,
“To make the topic of England ‘Women and Politics,’ and in Egypt ‘Women and Sex,’ shows that they assume that women’s participation in politics in England is more important than in Egypt. Whereas although women may be more involved in politics in England, in prospect and destination it is much less radical, much less revolutionary, and it does not threaten the international capitalist system.” (p.126)
While perhaps a more pertinent topic could have been chosen, under Davis’s guidance, “Women and Sex” still generated some worthwhile conversation.
For example, Davis examines the misconstrued notion that birth control directly correlates with women’s’ sexual freedom. “While the right to exercise control over the reproductive process of one’s body should be enjoyed by every woman,” she says, “problems will inevitably result from the tendency to tie the technology of birth control to the overall influence of capitalism.”(p.136) She also points out that birth control can be weaponized as justification for rape, since not wanting to become pregnant may no longer be considered an acceptable reason to say ‘no.’ Emphasis on expanding access to birth control in the Middle East, therefore, may actually cause an increase in sexual violence. This is another reason why it is more important to focus on improving the economic and political position of Egyptian women first.
Davis also complicates western notions of the veil. She quotes Nawal El Saddawi, who shared that the veil can be a symbol of class: “…the working women in factories and fields has never known what it was to wear a veil.” (p.138) In addition to class coding, Fatna Sabbah suggests the veil denies the commodification and sexualization of Muslim women, who are, “according to the tenants of Muslic orthodoxy…exclusively sexual beings.” (p. 139) Lastly, sometimes the veil in worn of practical convenience: “A young woman who cannot afford to spend a great deal of money of clothes or cannot afford to go to their hairdresser may choose to wear the veil for these secondary economic reasons.” (p.143) These nuanced understandings of why the veil is worn, introduce a narrative of freedom, rather than oppression. As Nawal El Saadawi says, “women in the West wear nudity the way Arab women wear the veil.”
ON EDUCATION AND CULTURE
Reaping Fruit and Throwing Seed
“As you reap the fruit of past struggles, you must also throw seed for future battles.” (p.180)
This sentiment reminds me of Rebecca Solnit’s “10,000 mile road.” Both Davis and Solnit seem to suggest that gratitude and hope are foundational to nurturing the practice of feminism within our respective lifetimes, and the progress of feminism over the course of generations. It is wise to wear the mask of Janus, the Roman deity who wears two faces, one looking towards the past, the other towards the future. Only by embodying this duality, can we champion progress informed by the past, and inspired by the future.
Art on the Frontline: Mandate for a People’s Culture
Angela Davis has a talent for narrowing in on and hammering the questions that matter most. Foreseeing the contemporary issue of art world elitism, Davis asks, “How do we collectively acknowledge our popular cultural legacy and communicate it to the masses of our people, most of whom have been denied access to social spaces reserved for art and culture?” (p.199) Indeed, activism and art are inseparable in the 21st century. Zanele Muholi introduced me the term, “artivist,” a term which embodies Davis’ vision of art that functions as “a sensitizer and catalyst, propelling people toward involvement in organized movements seeking to effect radical social change.” Davis notes that art has a special ability to function this way because its “ability to influence feelings as well as knowledge.” (p.200) The role of the “artivist” is essential in a capitalist media landscape that promotes “reified sexuality, crass individualism, and often violent, sexist, anti-working class values.” (p. 212)