In the wake of the Charleston Mother AME Church shooting, I’ve done a lot of reading. I’ve watched the events unfold of #WhoIsBurningBlackChurches, black female pastors receiving death threats, and the Confederate flag debates.
Two articles stuck out to me, personally, as they dealt with the ways that gender and race intersect, particularly in relation to this recent and the ongoing violence perpetrated against Black (and mostly female) bodies in the name of White female bodies.
The first challenged me to review my own self, as I am a white woman. Titled “I Don’t Want to Be an Excuse for Racist Violence Anymore,” the article explores Dylann Roof’s self-proclaimed motive in murdering Rev. Clementa Pinckney, Cynthia Hurd, Susie Jackson, Ethel Lance, Rev. DePayne Middleton-Doctor, Tywanza Sanders, Rev. Daniel Simmons, Sr., Rev. Sharonda Singleton, and Myra Thompson in their church after he sat with them in Bible study for an hour in their welcome. As he shot them, Roof claimed, “You rape our women and you’re taking over our country.” This article–and I–focus on the ‘our women’ part of the statement. Whose women? Which women? Most of the people Roof killed were women, after all–but they were black women, and thus beneath consideration to him. To Roof, ‘women’ means ‘white women.’
From the article:
There is a centuries-old notion that white men must defend, with lethal violence at times, the sexual purity of white women from allegedly predatory black men. And, as we saw yet again after this shooting, it is not merely a relic of America’s hideous racial past. American racism is always gendered; racism and sexism are mutually dependent, and cannot be unstitched.
The article goes on to point out that this isn’t only a black-and-white problem–that it’s a problem of white and all non-white bodies, as shown by Donald Trump’s recent hideous remarks.
Again from the article: Trump failed to mention that 80 percent of girls and women crossing that border are raped as they make the journey. Those girls and women aren’t white. Gender is always raced, and race is always gendered.
Whiteness, then–the ‘purity’ of white womanhood–is being ‘protected’ violently by white men at the expense of non-white bodies, of all genders. This puts non-white women in a place of non-humanity and non-white men in a place of monstrosity. The problem isn’t non-whiteness; the problem is whiteness and how we live it out.
I refuse to stand by idly while white men try to protect me from a non-existent threat. I refuse to be made to sit on a pedestal. I reject the comfort of that position, even as I recognize that I cannot opt out of a system that subjugates and oppresses without question. None of us are free until all of us are free.
The second article comes not from my own experience. It challenges me by coming from outside my own experience. Titled “On the Pole for Freedom: Bree Newsome’s Politics, Theory, and Theology of Resistance,” it focuses on heroine Bree Newsome’s now-famous take-down of the Confederate flag.
From the article:So I’mma say that the pole here – flagpole though it were – still marks a liminal space of possibility for what Black resistance beyond respectability looks like. Bree Newsome’s Black girl body climbed a pole, quoting scripture, to take down a flag that is emblematic of so much violence enacted on the Black body by the U.S. nation-state. Her act exploded every simple discourse we are currently having about what faith demands, about what decorum dictates that we should accept, about what are acceptable forms of resistance for (cis) Black women’s bodies.
Respectability politics would have the marginalized–women, non-white people, non-cis folks, non-hetero folks, etc–behave exactly like cisgender, heterosexual, white men in order to have the ‘benefits’ of existing. Bree Newsome took this notion and turned it on its head. As she scaled a pole, she recited Scripture. As she ripped down a symbol of violence, she claimed no fear. In the face of police–in the face of far too much police brutality against non-white bodies–she peaceably resisted and gave herself over.
Having read both this article and the one above it, I am struck afresh by the violence against non-white bodies, by the supposed protection of white women, by our (white women’s) complicity-via-silence.
From the first article again: It was, and remains, necessary for white women to decry the violence that is done in our name. It is on us to dismantle racism with just as much commitment as we dismantle sexism, for one cannot happen without the other.
We have work to do. We must break our silence. We must not sit passively by while our white womanhood is ‘defended’ from a threat that does not exist. We must uplift the very real threats that do exist–of racism, of sexism, of the kyriarchy.