Header Image - The Worlds of Ntozake Shange

Asha Futterman

What’s in a name?

I would describe my identity as a person and as a writer in relationship to feminism with the words Black, queer, Jewish, and woman. Each of these markers is an important qualifier to me because of how exclusionary feminism has been and still can be a tool to exclude and invisiblize women who are not white, cis, and straight. I think I learned to name myself as Black and Jewish and woman from my mom, since I was young my mom showed me that being a Black jewish woman is special and something that made me unique in a way I should cherish and feel proud of. She would tell me that if (this was pre-Obama) I was president I would be the first Black woman and Jewish president. Through learning about feminism in this class and before this class, I have always found myself and empowerment in the writings of Black feminists or feminists who analyze the intersection of identity, especially Kimberley Crenshaw, bell hooks, along with poets and artists who sing and write creatively about Blackness and womanhood like Lucille Clifton, Rita Dove, Jamila Woods, Morgan Parker, and Noname. Many of the Black feminists I’m drawn to show their readers experiences of power and strength and also messiness and pain. If I had to specify my writerly standpoint, I think I would say I write from the standpoint of a messy Black woman.

It’s hard for me to pinpoint a few terms for the all radical feminist in the 70s and 80s because I feel like I would use different terms to describe a feminists like Rich and a feminist like Shange or the feminists in the Combahee River Collective. From our readings, I think a lot of the feminism in the 70s and 80s was or tried to be transnational. While some of the transnationalism was hegemonic, feminist in the 70s made strides to include third world countries in their analysis. While many feminists we read were middle class, they were also anti-capitalist and supporters of workers right. I also think many of the radical feminists in the 70s and 80s that we read about were artists or poets like Shange, Rich, and Lorde. So, if I had to give a title to all of the feminists that we read I would say transnational, anticapitalist, and creative feminists.

 

 

Updated: Blaxploitation Manic Pixie Dream Girl

In today’s culture, a repetitive caricature is the “manic pixie dream girl.” She shows up in romantic comedies and dramas and young adult novels. She is Zooey Deschanel in 500 days of summer, Natalie Portman in Garden State, Kate Winslet in Eternal Sunshine on the Spotless Mind, every major female character in John Green’s novels. The manic pixie dream girl is always white and small, she is always  beautiful in “non conventional way,” her main trait is “quirky.” She appeals to men because she is different than the other girls: deeper, more interesting, or doesn’t like to shop. In Sassafras Cypress and Indigo, Indigo seems like the Blaxploitation manic pixie dream girl. She doesn’t really seem like a real child: she is a 12 year old making poetic potions and talking to the moon and playing the fiddle behind a farm house for hours and hours. Instead of making friends, Indigo “sat in her window, working with her fiddle, telling everybody, the wind and all his brothers […] the turmoil of the spirit realm” (32). She is also small and beautiful and boys seem to fall in love with her every 10 pages. While the Black bohemian feminist version of the manic pixie dream girl shares some of the hyper quirky, unrealistic qualities of the white caricature, she also is majorly different. She is not interested in men, she says “I don’t think boys are as much fun as everybody says” (63). And unlike the white manic pixie dream girls and she is a main character rather than a side character designed to help the male character discover himself. She is also Black and in love with her Blackness. Still, I think there is some danger is the Black feminist dream girl. The Black fantasy child is magical, (while she loves her world of imagination) she also has extremely mature and deep ways of viewing the world, and doesn’t need friends to be happy. She lives off of the moon’s love and her family’s and elder’s love, but doesn’t need love from white people or other kids her age. She is “Black girl magic” and never not magic, she doesn’t need what the normal, less magical Black girls need. What the white girls need. Her unrealistic un-needing isn’t intended to demonize other Black girls, but I think it has the ability to fuel this culture in which Black girls are supposed to be to magical. This magic means Black girls don’t want approval from others, feel the pain of racism, feel pain at all. We are too magic so we don’t have problems that looking at the moon and playing the fiddle won’t solve, we don’t have problems a potion won’t solve and a bath won’t solve. But we do. I do.

I loved to read about Indigo: a wondrous, though un-real Black child. But I couldn’t help but think that she seemed a little manufactured. She too perfectly the embody the Blaxploitation feminist love child. I’m happy that she exists, though, especially considering her kind did not become a caricature in every other major motion picture. Like Mullen points out,  Sassafras Cypress and Indigo is one of Shange’s lesser known works. Just as Mill’s Fransico is widely unknown. The major difference between the manic pixie dream girl and the Black feminist bohemian dream girl? The Black girl doesn’t sell.

Third Wave Feminists Before Second Wave Feminism

 

In Recasting Second Wave Feminism, Thompson highlights that stories of “militant anti-racist women” have been excluded from the history of second wave feminism. Thompson argues that second wave feminism excludes the stories of many like those of Assata Shakur, Marilyn Buck, and Angela Davis. It seems as if histories of radicalism are suppressed and re-suppressed. Through my researching work I’ve been looking at radical feminists during the Harlem Renaissance. One woman who stuck out to me is Mae Mallory. She was revolutionary and political prisoner a good 10 years before Angela Davis got on the scene. While she was the first real political prisoner of the civil rights era, sentenced to 20 years in prison for “kidnapping” an elderly white KKK couple, her radical history is rarely listened to. She was a part of the Black NRA, she fought with the Freedom Riders, she worked with Black Nationalists, Malcolm X, Communists, she did what ever she could do to fight for freedom. Mallory didn’t fit into any boxes. She was too radical (didn’t agree with everything MLK had to say). She wasn’t radical enough (didn’t agree with everything the Black Pathers did either). Her wikipedia entry calls her a desegregationist because she fought to put her daughter in a white school, but she didn’t care for integration, she just wanted her daughter to take all the classes she would need to get into college. She didn’t act like how we expect women, Black, or heterosexual people to act. What’s more, she doesn’t fit into any periodization of 2nd wave feminism that Thompson recommends. So, we forget about her. I leave this article left wondering where we put her life and her work. When we comb through history and give it names and stars, it seems as if we’re doomed to forget radicals that were too radical. What do we do with 3rd wave feminists who fought for justice before the 2nd wave had even begun?

Shange and the World Wide Feminist Coalition

It was hard to re-imagine the legendary, brilliant, and transformative Shange who is more of a symbol than a person to me, to be a human being that exists in the same room that I exist in. I don’t think I’ve ever had the honor of talking to, let alone eating lunch with and asking questions to any other person whose vast creativity shaped a generation. I am deeply shook and grateful to have shared space with Ntozake Shange. Through her bright storytelling, I image she lived the life that every aspiring creative Black radical woman wants to live: running from famous dance class to dance class (being idolized at each), reading poetry to crowds across the country, and celebrating and conversing with other famous and brilliant minds. I’m know I’m idolizing Shange’s life, but it was magical to see a glimpse of that reality and to see a glimpse of her mind, unedited. She didn’t answer questions like I’d expect, she added brilliant twists. When a classmate asked about different feminisms I expected her to go ahead and trash capitalist feminisms as I’ve seen many other radical speakers do before. Instead, while she acknowledged post-question that not all types of feminism are good or actually feminism, she thought of a world in which different people’s feminisms could converse with each other (not become one another), but form a coalition. She said something like this, “If men get to have the United Nations, we should get to have a feminist coalition.” While she says she can’t imagine a world that without oppression, I would think that a world-wide feminist coalition would be a part of that world. This is one of many of her thoughts that stuck with me past lunch.

Updated: Royalty and Blackness

“an occasional appearance by maria tallchief/ the native american prima ballerina close to my heart/ cuz we were not only colored by lumbee/ cherokee and blackfoot/” (shange, 52). The Native American ballerina on television showed a young Shange the multiplicity of colored people. The ballerina defied notions  that racially marked individuals were no more than just one monolithic group.