In my book, Moral Combat: Black Atheists, Gender Politics, and the Values Wars, I argued that the literature on secularism and gender does not capture the experiences of women of color negotiating racism, sexism, and poverty in historically religious communities. The relative dearth of secular humanist and freethought traditions amongst women of color cannot be separated from the broader context of white supremacy, gender politics, and racial segregation. Harlem Renaissance-era writers Nella Larsen and Zora Neale Hurston are generally acknowledged as pioneering twentieth century black women freethinkers. Yet what few women's freethought histories there are celebrate the political influence of prominent nineteenth century white women non-believers, many of whom were suffragists and abolitionists. None contextualize these women's influence vis-à-vis the race and gender politics that shaped both the feminist and freethought movements. For example, I have yet to see an appraisal that seriously addresses the racism and xenophobia of forerunning 19th century freethinker Elizabeth Cady Stanton (who touted the cultural and intellectual superiority of white women over immigrants and people of color in her vehement opposition to the 15th amendment granting black men the vote) or the "curious" absence of women of color from freethought movements.
Did you have a genius of a great-great-grandmother who died under some ignorant and depraved white overseer's lash? Or was she required to bake biscuits for a lazy backwater tramp, when she cried out in her soul to paint watercolors of sunsets, or the rain falling on the green and peaceful pasturelands? Or was her body broken and forced to bear children (who were more often than not sold away from her)—eight, ten, fifteen, twenty children—when her one joy was the thought of modeling heroic figures of rebellion, in stone or clay?
Black working women were not supposed to be geniuses. In the West, genius and Godliness are intimately bound to each other. Black women's lives were too "cluttered" with the debris of the everyday—the cooking, cleaning, minding, managing, and tending that comes with the earthly terrain of caregiving—to soar to the heavens with geniuses. Small wonder then that the spaces they did find themselves in, that were available to them, became wellsprings for expressions of Godliness, both subversive and conforming. That the vast majority of black women were only afforded access to the worlds of work, the family, and church meant that their "genius" would by necessity be a reflection of those worlds. In the turbulence of antebellum America "God" became ordinary black women's medium for expressing genius, creativity, artistry, mastery, and invention. Hence, secularism was a dangerous and untenable position because of the way black dehumanization was institutionalized. Where would black women go to be affirmed as persons? The courts, where their rights were not recognized? The Constitution, where their bodies were vessels? The education system, where their culture was demeaned as savage, primitive, and un-Christian? Government, where their bodies were deep profit for some of the nation's most esteemed legislators and moral philosophers? White churches, where they were debased as Jezebels and amoral Children of Ham?
Somewhere in college, I felt the need to proactively counter the general assumption that as a Mexican woman, I must be a Catholic or Christian. This conscious shift in my identity was informed by my interests and participation in activism. When I searched for models of Latino activists, I was very disappointed to see or read about "seeking strength" from 'La Virgen' or claiming their work is the work of 'God.' I thought about how oppression functions in communities of color and asked myself, isn't there a good argument that can be made about the Church's role in institutionalizing the oppressive gender, race, class, and sexuality paradigms that these activists are fighting so hard against?
Over the past four years President Obama has promoted Wall Street's capitalist siege against working and middle class homeowners. He has sanctioned drone attacks on thousands of innocent Middle Eastern people. He has ignored the deepening crisis of African American unemployment, foreclosure, and mass-incarceration. He has presided over more deportations of undocumented immigrants than George W. Bush and literally excised the word "poor" out of his political vocabulary. The list of his concessions to militarist, corporatist, and faith-based public policies that undermine progressive social change is long. For much of his first term, Obama has indeed done a good job of consolidating empire. That said the defeat of Mitt Romney and smarmy Ayn Rand minion Paul Ryan should stand as a warning and "teachable moment" to the forces of bigotry, white supremacy, xenophobia, homophobia and Christian fascism that hate-mongering, race- and red-baiting are not enough. In the end, the so-called 53% that Romney cynically whipped up in lynch mob solidarity was not enough. Nor was the shrill coalition of older, white "government is the Anti-Christ" voters that have tried to demonize public employee unions and wipe out decades of civil rights gains for working people. Nor was the relentless propaganda for gutting health care for children, the mentally ill and the disabled. Nor were the welfare queen-mongers who wrapped themselves in the dirty flag of God and Country on the backs of "shiftless" black people and breeder "illegals". These forces will destroy what remains of social welfare in the U.S. But the multiracial electorate of students and workers that organized to defeat Romney represents the true face of the nation. Some of my students were motivated to vote for Barack Obama out of the belief that a Romney presidency would have virtually guaranteed a new form of slavery —one in which women of color would be imprisoned by the backlash against reproductive rights, education, and workers' rights. Four years ago so-called "personhood initiatives" were still largely unknown. Four years ago it was still possible to transfer from a community college in two years without system delays and financial aid had not yet become a fantasy. Four years ago the percentage of black homeless and foster care youth had not yet reached crisis proportions.
Trailblazing Black Women Scientists: Carol Mae Jemison in L.A.!
My 4 year-old daughter wants to be an astronaut, but what images in the mainstream media does she see representing astrounauts and space explorers? Buzz Lightyear and the predominantly white male trailblazers who guided the Mars Curiosity Rover. On Sunday, November 4th, trailblazer and inspiration Dr. Carol Mae Jemison, the first black woman astronaut, will be in Los Angeles at the California Science Center and the California African American Museum (CAAM) to "give personal accounts of traveling on the Endeavour and life inspirations that led to her becoming a trailblazer." Dr. Jemison has a B.A. in chemical engineering and an M.D. from Cornell University. In her autobiography Find Where the Wind Goes: Moments from My Life, Jemison reflected on how, after professing interest in being a scientist to one of her teachers, she was told to set her sights on being a nurse instead. As a sixteen year-old undergraduate at Stanford University, she was practically shunned by her physical science instructors.
Although her experiences occurred during the sixties and seventies, the dominant view of who is a proper scientist has not changed. Planetary geologist Devin Waller echoed Jemison's experience recently when she spoke to Women's Leadership Project students at Gardena and Washington Prep High Schools. Ms. Waller, who was just appointed Project Manager over Science Research and Artifacts at the California Science Center (where the Endeavour is now housed), related how she was treated like an oddball who clearly didn't belong in upper division science courses by her predominantly white male classmates in the UCLA Physics department. Devin was the only African American woman at UCLA to receive a bachelor's in Astrophysics in 2005. During her talk with WLP, she highlighted her early interest in science and her mother educator Linda Watts' efforts to expose her to science exploration despite there being no family members or role models who'd pursued science in her immediate community. She also reflected on her persistence at getting into the Geolophysics program at Arizona State University (again as the only black woman in her department), despite not having a background in geology. During her tenure at ASU Devin worked on the predecessor to Curiosity and did well-received research on dust devils.
Dr. Jemison will be at CAAM at 2 pm.