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97
17 Martin Luther King, “I Have a Dream” Eds. James L. Golden and Richard D.
Reike, The Rhetoric of Black Americans (Columbus: Charles E. Merrill
Publishing Co., 1971).
18 “Rhetorical strategies” should be understood to include not just written and
spoken language but also strategies and tactics such as clothing, hairstyles, the
carrying of weapons, etc.
19 I would argue that the term “militant” is misused in this context. A black
student sitting at a lunch-counter, refusing to be moved even when faced with
jail, beatings or death, is no less “militant” than a Black Panther standing in front
of the California capitol building with a rifle. There is, nonetheless, an important
difference between the non-violent philosophy of someone like Dr. King and the
refusal to allow oneself to be beaten without a fight characterized by the stance
of Malcolm X and others.
20 http://www.blackpanther.org/TenPoint.htm
21 Indeed, in the 1960s, only 100 years removed from slavery, many blacks had
grown up with grandparents or great-grandparents who had been slaves. Don
Williams, former Black Panther, recalled growing up in a neighborhood where
several of the old people had marks on their backs from being whipped. Slavery
was, then, for many not the ancient history far removed by time that it is for us
today.
22 “House” slaves were portrayed as loyal (to whites), usually light-skinned and
untrustworthy (in dealings with blacks). “Field” slaves were portrayed as loyal
(to blacks), dark-skinned and were the slaves who bore the brunt of slavery –
working long hours in the fields and being subject to the lash. More recent
scholarship has exposed the fallacy of such thinking. All slaves were slaves; no
one was free. While some house slaves may have had a slightly less brutal
experience, proximity to the master (and his family) also exposed them to
hardships that have often been ignored. For example, house slaves would be
“on-call” 24 hours a day and had no time out of their master’s reach. Further,
female house slaves were easy prey to the master, his sons and male guests who
wished to sexually exploit them. Field slaves, while having to endure the horrors
of field work, also had housing separate from the main house and might, at night,
have some time to themselves. Field slaves, not confined by serving in the house
under the watchful eyes of the master and his family, might also have had better
opportunities for escape. In the end, neither house nor field slaves had “easy”
lives and the dichotomy between was not only false but can also been seen as one
of the ways black people have internalized racist thinking – the “pure” black field
Object Description
| Title | "As shelters against the cold": women writers of the Black Arts and Chicano movements, 1965-1978 |
| Author | Ryder, Ulli Kira |
| Author email | uryder@usc.edu; uryder@gmail.com |
| Degree | Doctor of Philosophy |
| Document type | Dissertation |
| Degree program | American Studies & Ethnicity |
| School | College of Letters, Arts and Sciences |
| Date defended/completed | 2008-08-27 |
| Date submitted | 2008 |
| Restricted until | Restricted until 27 October 2010. |
| Date published | 2010-10-27 |
| Advisor (committee chair) | McKenna, Teresa |
| Advisor (committee member) |
Sanchez, George J. Johnson, Dana |
| Abstract | This dissertation examines the work of women writers in the Black Arts and Chicano movements during the years 1965-1978. I argue that understanding the intersectional nature of the women's experiences is crucial for understanding their literary output. Further, I argue that Chicanas and African American women of this era challenged homogenous notions of community and racial identity and that we can trace the development of the Third World feminism and multiculturalism that came to the fore in the 1980s to this earlier period. Thus, this study also impacts the way we conceptualize identity formation and the creation of the literary canon. Investigating the ways in which these women integrated nationalist and feminist rhetoric and activism in their work is crucial for a full understanding of this critical period in U.S. history. At stake is an understanding of how Chicana and African American women in the United States have formed identities and communities; struggled for liberation and equality; and become part of the U.S. literary canon. |
| Keyword | Black Power; Black Arts movement; Chicano movement; civil rights; racial identity formation; womanism; borderlands theory; feminism; Third World feminism; nationalism; intersectionality |
| Geographic subject (country) | USA |
| Coverage date | 1965/1978 |
| Language | English |
| Part of collection | University of Southern California dissertations and theses |
| Publisher (of the original version) | University of Southern California |
| Place of publication (of the original version) | Los Angeles, California |
| Publisher (of the digital version) | University of Southern California. Libraries |
| Provenance | Electronically uploaded by the author |
| Type | texts |
| Legacy record ID | usctheses-m1698 |
| Contributing entity | University of Southern California |
| Rights | Ryder, Ulli Kira |
| Repository name | Libraries, University of Southern California |
| Repository address | Los Angeles, California |
| Repository email | cisadmin@lib.usc.edu |
| Filename | etd-Ryder-2415 |
| Archival file | uscthesesreloadpub_Volume40/etd-Ryder-2415.pdf |
Description
| Title | Page 102 |
| Contributing entity | University of Southern California |
| Repository email | cisadmin@lib.usc.edu |
| Full text | 97 17 Martin Luther King, “I Have a Dream” Eds. James L. Golden and Richard D. Reike, The Rhetoric of Black Americans (Columbus: Charles E. Merrill Publishing Co., 1971). 18 “Rhetorical strategies” should be understood to include not just written and spoken language but also strategies and tactics such as clothing, hairstyles, the carrying of weapons, etc. 19 I would argue that the term “militant” is misused in this context. A black student sitting at a lunch-counter, refusing to be moved even when faced with jail, beatings or death, is no less “militant” than a Black Panther standing in front of the California capitol building with a rifle. There is, nonetheless, an important difference between the non-violent philosophy of someone like Dr. King and the refusal to allow oneself to be beaten without a fight characterized by the stance of Malcolm X and others. 20 http://www.blackpanther.org/TenPoint.htm 21 Indeed, in the 1960s, only 100 years removed from slavery, many blacks had grown up with grandparents or great-grandparents who had been slaves. Don Williams, former Black Panther, recalled growing up in a neighborhood where several of the old people had marks on their backs from being whipped. Slavery was, then, for many not the ancient history far removed by time that it is for us today. 22 “House” slaves were portrayed as loyal (to whites), usually light-skinned and untrustworthy (in dealings with blacks). “Field” slaves were portrayed as loyal (to blacks), dark-skinned and were the slaves who bore the brunt of slavery – working long hours in the fields and being subject to the lash. More recent scholarship has exposed the fallacy of such thinking. All slaves were slaves; no one was free. While some house slaves may have had a slightly less brutal experience, proximity to the master (and his family) also exposed them to hardships that have often been ignored. For example, house slaves would be “on-call” 24 hours a day and had no time out of their master’s reach. Further, female house slaves were easy prey to the master, his sons and male guests who wished to sexually exploit them. Field slaves, while having to endure the horrors of field work, also had housing separate from the main house and might, at night, have some time to themselves. Field slaves, not confined by serving in the house under the watchful eyes of the master and his family, might also have had better opportunities for escape. In the end, neither house nor field slaves had “easy” lives and the dichotomy between was not only false but can also been seen as one of the ways black people have internalized racist thinking – the “pure” black field |
