Running head: LITERATURE REVIEW 1
LITERATURE 7
Literature Review: Womanism, Feminism, and Feminist Theory
Introduction
Womanism, feminism, and intersectionality are the “daughters” of feminist theory. I will attempt to synthesize and reconcile the three positionalities using critical race theory which purports that race plays an integral part in how theories are shaped and used in academia; and that race is unavoidable as it is embedded in the very fabric of how we perceive and act. Race is unavoidable. Womanism was developed due to some feeling that feminism was more of a privileged theory developed and dominated by those who did not have to face racial hegemonies in their work. Also, Black women did not see the reason why they had to give up being Black and a woman as the same time.
While women of color have had the same or similar experiences as “white” women, these women have had altogether different experiences as well which feminist theory failed to account for from its formation. All women are/were not the same and are not subjected or objectified as in Western societies. In many indigenous societies, women are held places of esteem and power and were included in all decision making. In fact, in many cultures, women had the ultimate or even equal say. Feminism, which accounted for all “women” to having been under the same treatment due to White male patriarchy, did not take into account the fact that advancement for one group of women (White women) did not mean that all women had made progress. For instance, Women’s Suffrage allowed for White women to gain the right to vote, but that did not mean that women of color were afforded the same opportunity. In particular, Black women did not gain the right to vote until it was given to Blacks as a group, including Black men. Such was the same with Native American women. Women of color, historically, have saw advancement only when it was inclusive of their male counterpart, and at no time do we see any deviation from this.
It is presumptuous sign of White privilege for White women to see themselves as the standard bearers of femininity, feminism, or on the forefront of such when women of color have been relegated to a far less position or status in American society far below that of White women and have had to endure far worse. It is/was their struggle that is overlooked, recognized, or exalted due to their race and socioeconomic status. The consciousness of this was failed to be addressed in the development of feminism and to this day its effects are still being felt by women of color who have not, to-this-day, separated themselves from their male counterpart. When things such as the wage gap is talked about, often the fact that women of color have an even wider gap than White women when compared to White men is not brought up. The failure to disaggregate women and the disparities they all face, and how complex that looks, is a failure which some would ...
Seal of Good Local Governance (SGLG) 2024Final.pptx
Running head LITERATURE REVIEW 1LITERATURE7.docx
1. Running head: LITERATURE REVIEW 1
LITERATURE 7
Literature Review: Womanism, Feminism, and Feminist Theory
2. Introduction
Womanism, feminism, and intersectionality are the “daughters”
of feminist theory. I will attempt to synthesize and reconcile the
three positionalities using critical race theory which purports
that race plays an integral part in how theories are shaped and
used in academia; and that race is unavoidable as it is embedded
in the very fabric of how we perceive and act. Race is
unavoidable. Womanism was developed due to some feeling that
feminism was more of a privileged theory developed and
dominated by those who did not have to face racial hegemonies
in their work. Also, Black women did not see the reason why
they had to give up being Black and a woman as the same time.
While women of color have had the same or similar experiences
as “white” women, these women have had altogether different
experiences as well which feminist theory failed to account for
from its formation. All women are/were not the same and are
not subjected or objectified as in Western societies. In many
indigenous societies, women are held places of esteem and
power and were included in all decision making. In fact, in
many cultures, women had the ultimate or even equal say.
Feminism, which accounted for all “women” to having been
under the same treatment due to White male patriarchy, did not
take into account the fact that advancement for one group of
women (White women) did not mean that all women had made
progress. For instance, Women’s Suffrage allowed for White
women to gain the right to vote, but that did not mean that
women of color were afforded the same opportunity. In
particular, Black women did not gain the right to vote until it
was given to Blacks as a group, including Black men. Such was
the same with Native American women. Women of color,
historically, have saw advancement only when it was inclusive
of their male counterpart, and at no time do we see any
3. deviation from this.
It is presumptuous sign of White privilege for White women to
see themselves as the standard bearers of femininity, feminism,
or on the forefront of such when women of color have been
relegated to a far less position or status in American society far
below that of White women and have had to endure far worse. It
is/was their struggle that is overlooked, recognized, or exalted
due to their race and socioeconomic status. The consciousness
of this was failed to be addressed in the development of
feminism and to this day its effects are still being felt by
women of color who have not, to-this-day, separated themselves
from their male counterpart. When things such as the wage gap
is talked about, often the fact that women of color have an even
wider gap than White women when compared to White men is
not brought up. The failure to disaggregate women and the
disparities they all face, and how complex that looks, is a
failure which some would like to keep in place.
4. References
Ackerly, Brooke, True, Jacqui. (2010). Back to the future:
Feminist theory, activism, and doing feminist research in an age
of globalization. Women's Studies International Forum, 33(5),
464-472. Get the dois on all the articles
Barrett, S. (2005). Multicultural feminist therapy theory in
context. Women & Therapy, 28(3/4), 27-61.
http://dx.doi.org/10.1300/J015v28n03_03
Boisnier, A. (2003). Race and women's identity development:
Distinguishing between feminism and womanism among black
and white women. Sage Family Studies Abstracts, 25(4)
Borovoy, Amy,Ghodsee, Kristen,. (2012). Decentering agency
in feminist theory: Recuperating the family as a social project.
Women's Studies International Forum, 35(3), 153-165.
Carastathis, A. (2014). The concept of intersectionality in
feminist theory. PHC3 Philosophy Compass, 9(5), 304-314.
Carbado, D. W. (2013). Colorblind intersectionality. Signs:
Journal of Women in Culture and Society, 38(4), 811-845.
http://www.jstor.org/stable/10.1086/669666
Charrad, M. M. (2010). Women’s agency across cultures:
Conceptualizing strengths and boundaries. Women's Studies
International Forum, 33(6), 517-522.
DeBlaere C., Bertsch K N. (2013). Perceived sexist events and
5. psychological distress of sexual minority women of color: The
moderating role of womanism. Psychology of Women Quarterly,
37(2), 167-178.
Dhamoon, R. (2011). Considerations on mainstreaming
intersectionality. Political Research Quarterly, 64(1), 230-243.
http://www.jstor.org/stable/41058336
Goldenberg, M. J. (2007). The problem of exclusion in feminist
theory and politics: A metaphysical investigation into
constructing a category of ‘woman’. Journal of Gender Studies,
16(2), 139-153. http://dx.doi.org/10.1080/09589230701324603
Harnois, C. (2005). Different paths to different feminisms?
Bridging multiracial feminist theory and quantitative
sociological gender research. Gender & Society, 19(6), 809-828.
http://www.jstor.org/stable/27640852
Holvino, E. (2010). Intersections: The simultaneity of race,
gender and class in organization studies. GWAO Gender, Work
& Organization, 17(3), 248-277. http://dx.doi:10.1111/j.1468-
0432.2008.00400.x
Jaimes, M. A. (2003). "Patriarchal colonialism" and indigenism:
Implications for native feminist spirituality and native
womanism. Hypatia, 18(2), 58-69.
https://doi.org/10.1353/hyp.2003.0030
Mirchandani, K. (2003). Challenging racial silences in studies
of emotion work: Contributions from anti-racist feminist theory.
Organization Studies, 24(5), 721-742.
Moore, H., Acosta, K., Perry, G., Edwards, C. (2010). Splitting
the academy: The emotions of intersectionality at work. TSQ
Sociological Quarterly, 51(2), 179-204.
http://www.jstor.org/stable/20697938
Rodgers, S. T. (2016). Womanism and Afrocentricity:
Understanding the intersection. Journal of Human Behavior in
the Social Environment, 27(1-2), 36-47.
http://dx.doi.org/10.1080/10911359.2016.1259927
Ruether, R. R. (2012). The development of feminist theology:
Becoming increasingly global and interfaith. Feminist
Theology, 20(3), 185-189.
6. Simien, E. (2004). Black feminist theory: Charting a course for
black women's studies in political science. Women & Politics,
26(2), 81-93. http://dx.doi.org/10.1300/J014v26n02_04
Solanke, I. (2009). Putting race and gender together: A new
approach to intersectionality. Modern Law Review, 72(5), 723-
749. http://www.jstor.org/stable/27755202
Witherspoon, N., Mitchell, R. W. (2009). Critical race theory as
ordinary theology of African American principals. International
Journal of Qualitative Studies in Education (QSE), 22(6), 655-
670. http://dx.doi.org/10.1080/09518390903333871
Check on the number of authors to show
Use these articles to find newest materials by using citations of
them to find related material. There is an interaction with legal
changes and policy that you may need to note and relate. Also
be careful in covering the history of these viewpoints not to
take for granted which ideas came first and later. You may be
able to develop a review that could lead to further theory
building.