Femme-Nomenal Magazine

l a l n a e n m e o m N o N e m e m m e e n FFem ag i e n z i a z g a MMa

2020 l i r p A | Issue 1

FOR BLACK WOMEN,

BY BLACK WOMEN

CONTENTS THE STRONG BALCK WOMAN

COLORISM IN MEDIA

LET GO. IT’S OKAY I’M TIRED TOO.

COLORISM IN THE MEDIA TODAY

THE ULTIMATE GUIDE FOR SHOWING UP

IS BAD GAL RIRI… BAD?

THE ANGRY BLACK WOMAN

HEALTH AND BEAUTY ALL ABOUT THE NAPS

BLACK WOMEN IN THE WORKPLACE

SHOW UP FOR BLACK WOMEN! INTERNALIZATIONS OF STEREOTYPES

MEDIA LITERACY

BLACK WOMEN IN MUSIC

MEDIA LITERACY IN THE US - WHAT IS IT & WHY DOES IT MATTER?

YOU CAN’T ERASE US:

HOW DOES SOCIETY MARGINALIZE BLACK WOMEN IN HOLLYWOOD?

Let go. It's Okay I'm Tired Too

BY ALISHA VERNET

2019 was a different atmosphere. I was a first-year college student studying computer science. Actually, let me rephrase, I was a first-generation Black Haitian woman studying computer science.

Being in this position, I already knew what to expect. All throughout my senior year in high school, I was told the same narrative hundreds of times; I was strong enough to tackle this career path, that people in this industry are looking for people like me, and that as a strong Black woman, I can do anything I set my mind to. When I got to Northeastern University, barely anyone understood what it was like being in my shoes. I felt alone. Competing against my white male counterparts was not an issue that I was facing for the first time. The issue here was that my support team back home didn’t know the best way to support me. I was prepared for this, at least that’s what I kept telling myself. The myth of the strong Black woman runs deep in my family, and so of course, I had to put my cape on and survive in a place that wasn’t built for me, taking on the role of superwoman. This was my crooked room. I was emotionally drained and through it all, I got the same response, “You’re a strong Black woman, you can do anything”. When we hear of the monolithic stereotype of the strong Black woman, we often think of our mothers, sisters, aunts, grandmothers, and mentors.

We define them as resilient human beings living in a society that demands them to hide.

They suffer in silence, carry around issues that are not necessarily their own, complete missions that we wouldn’t dare to challenge, and most importantly, they celebrate their accomplishments with everyone without signaling to the obstacles and challenges that were present along the way. In the book Sister Citizen, author Melissa V. Harris-Perry describes both the positive and the negative aspects of the strong Black woman. In the chapter titled Myth, she states “To protect against always being seen as inferior, they declare themselves uniquely capable, but this strength is a shield full of holes; it sets up new possibilities for being misrecognized” (Harris-Perry 185) When I used to take CS courses, there were lots of issues I wasn’t prepared for. I remember that we used to do pair programming, which means that students were partnered up to work on coding projects. My partners were all white males who had at least three to five solid years of prior coding experience. I didn’t let that phase me; I knew I was a fast learner and was passionate about this study.

However, I felt uncomfortable, defeated, and out of control. Each of my partners excluded me from team projects, talked down on me as if I was not capable of doing the same work they were doing, and oftentimes would go behind my back and finish whole assignments with other peers.

“To protect against always being seen as inferior, they declare themselves uniquely capable, but this strength is a shield full of holes; it sets up new possibilities for being misrecognized”

HARRISPERRY (185)

I felt belittled. Due to my internalized strong Black woman role, I couldn’t express this feeling. According to the article Mammy, Sapphire, and Jezebel by Carolyn West, she states that “societal expectations discourage displays of anger, and often appropriately assertive behavior, by underrepresented minorities” (West 461). So, the strong Black woman in me worked ten times harder instead of complaining. I pushed myself beyond what I was able to handle because God forbid, I look incapable to compete with these students.

I turned to my mother, a strong Black woman for advice. Being a Haitian immigrant, she could not relate to my experiences as a Black woman here in America, especially when it came to biting off more than you could possibly chew. I told her that I was not

"I was supposed to just deal with it and quite frankly, I was tired of

eating, that I had consistent headaches that were affecting my sleep and even the types of dreams I was having. I told her that I cried every night because I felt praying was not enough. I was on the verge of giving up. However, because my mother was raised in a different location where the strong Black woman was excessively praised, giving up was not a phrase in her book, so automatically I felt ashamed when using it.

The strong Black woman myth was actually affecting our relationship. I was mad at her for telling me to keep pushing after being so vulnerable about my

adjusting myself in this crooked room while making it look effortless."

feelings and she was mad at me because I told her I was tired. From the reading I Had to Be Strong by Natalie Watson and Carla Hunter it states, “crying under pressure can jeopardize one’s status as a strong Black woman” (2015). This goes to show how the shield of the strong Black woman had many holes. I was supposed to just deal with it and quite frankly, I was tired of adjusting myself in this crooked room while making it look effortless.

Black women… hear me out, according to a Mental Health article written by Shawn Ricks it states, “we had

I know my mother still to this day takes on more than

taken the chaos in our lives and normalized

she can possibly handle, both physically and

it.Normalizing chaos is a coping mechanism” (Ricks

emotionally. However, I knew my experience couldn’t even compare to hers back in Haiti. I wonder how many times she broke down and wanted to just vent to her mother. I wonder how many times she was told to keep pushing when she couldn’t anymore. Last year, I finally felt in touch with all of the bottled up emotions about my college decisions and I wonder when or if my mother has had similar experiences.

2018). This is important to understand because when you fall into this loophole and normalize your pain, constant disrespect from others and feeling unpleasant in situations you’re in can cause you to lose control over yourself, especially over your feelings. There's strength in this strong Black woman myth, but being able to let go and make yourself vulnerable is okay too!

At the end of the day, you’re still human.

the ultimate guide for showing up

By Michelle Faulkner

Being a Black woman is tough. For

The “Strong Black Woman'' trope has

centuries, Black women have been

made society believe that we can

impacted by various negatives

handle any task or challenge that we

stereotypes that have been continuously face… that we’re invincible and don’t perpetuated against them. From the

need help. But it’s quite the contrary.

hypersexualized “Jezebel”, to the

Though there are many images of Black

complacent and self-sacrificing

women displaying resilience as a result

“Mammy” to the feisty and spicy

of life experiences we may be exposed

“Sapphire”, the crooked worldview of

to, that does not mean that we’re

Black women can cause visible and

innately capable of sustaining hardships

invisible consequences for the health

without any support from our loved

and confidence of Black women.

ones. Research shows that social

Stereotypes not only affect how Black

support is positively associated with

Women see themselves, but also how

overall well-being and quality of health.

they pursue personal relationships and

Social support is valuable in the lives of

how they comport themselves at work.

Black women as a protective factor

Even while adopting strategies to

against stressors. We’rehuman, we all

function in a society that has viewed us

have our (different) breaking points.

in an unfavorable light, constructed

Don’t wait until the last moment, when

ideals still damage us. High

we're on our last limb, before taking

internalization of the “Strong Black

steps to show up for us. With all facts

Woman” may be linked directly

considered, here are some suggestions

orindirectly to depression, overeating,

on how to show up for Black women.

self-silencing and reduced help-seeking

While you can draw inspiration from the

and self-care. Black college women, in

list, it is always a good idea to speak

particular, were found to suffer from

with us individually to identify which

anxiety symptoms in the face of

suggestions would be most helpful to

adversity.

avoid generalizations and assumptions.

All the items listed below were provided in part by anonymous self-identifying Black women and non-binary femmes.

Avoid and challenge assumptions and stereotypes about us, e.g., Mammy, Sapphire, Strong Black Woman, Jezebel.

Media is saturated with depictions that perpetuate negative monolithic views of Black women. An array of popular Rap music videos are notorious for portraying Black women as sexual commodities. Movies set during the Civil Rights era can also expose you to the Mammy trope. Develop media literacy skills in order to decode and resist such messages.

Connect us with resources & people who can further support us.

Resources may include therapists, places of worship, community centers or networking opportunities for professional matters.

Invest in and amplify Black women-led organizations, companies and initiatives. Attend conferences and events to learn about anti-racism and sexism work.

2

Speak and stand up for us, including when we are not around. Do not be a bystander. If you are engaged in or overhear a conversation that includes derogatory language against us, intervene.

Advocate for us in media, policy, education and all other spheres in life.

Acknowledge misogynoir[1] (anti-Black racist misogyny that Black women experience[1]) and actively work to eliminate it within your interactions and dealings with Black women. Also actively engage in dismantling systemic and interpersonal oppression including patriarchy, anti-blackness, islamophobia, homophobia, transphobia, ableism, capitalization, and more.

Recognize and honor our intersectional identities and how they impact us (including religion, gender, race, socioeconomic status, ability level and more).

Educate yourself about the history of Black women through leaders & activists.

In the words of Iyanla Vanzant, do the work! The internet is your best friend.

Thousands of scholarly articles, think-pieces, and research has been conducted to study our lives and our experiences. Equip yourself with the knowledge to better support us.

Learn the signs of when we need help handling various ventures (school, work, relationships). Everyone expresses stress differently.

Talk to us to learn about our different needs.

Whether we’re looking for new jobs or struggling with college assignments, or coping with a heartbreak, know when and how to step in to encourage us.

Listen to us without judgment or unsolicited advice when we speak about our experiences. Make space for healing, love, and joy. You can create safe spaces over a home-cooked meal or a visit to a nearby cafe!

The point is to make us feel comfortable enough to trust that we can be vulnerable around you.

Check in with us about our personal self-care routines, hold us accountable in regard to taking care of ourselves.

We need you more than ever. Consider taking these meaningful steps as a way to offer social support and to advocate for humanity. So what, now what is very nicely done hereagreed!

Don’t hurt us, hold us accountable, and be kind. Create and maintain a safe space for us to be vulnerable and feel comfortable about expressing ourselves.

2

Be mindful of the Savior complex. This is when you believe that you can solve everyone else’s problems.

[1]The Savior Complex can be detrimental to both parties if boundaries are not communicated or maintained.

[1]Always Trying to ‘Save’ People? You Might Have a Savior Complex, Healthline

Black women in the workplace

By Hannah Meredith

Black women have been

The Sapphire stereotype is a social

overwhelmed with negative

control mechanism to punish Black

stereotypes in America for many

women for deviating from the

years. All of these stereotypes are

norm. This stereotype was often

based on a history of racism and

applied to abolitionists, civil rights

slavery. These stereotypes are

activists, Black feminists, and

embedded in many of our systems

politicians. Some examples of these

today and affect Black women in

women are Sojourner Truth, Ida Bell

their everyday lives. I will be

Wells-Barnett, Anita Hill, and Rita

discussing how Black women are

Dove. Women considered Sapphires

castigated at work for expressing

in the 21st century include Maxine

themselves and their opinions and

Waters, the liberal democrat in the

can be racially labeled after “the

House of Representatives for

Sapphire” stereotype in these

California and Cynthia McKinney,

instances. Oftentimes, we are

former democratic House

pressured and encouraged to

Representative for Georgia, who are

suppress our anger when there is so

often portrayed as angry every time

much to be angry about. If we are to

they are on television.

express this frustration outwardly, it comes at a cost.

Combating this stereotype in the workplace is nearly impossible, due

To begin, “the Sapphire caricature

to the simple fact that your work is

portrays Black women as rude, loud,

judged among other things.

malicious, stubborn, and

Beginning at job applications,

overbearing” (Pilgrim 2008). The

researchers found that expressing

Sapphire is also known as the Angry

anger benefited men who were

Black Woman. According to West,

applying for a job -- by increasing

Sapphire's primary role was to

their perceived influence. If they

emasculate Black men with frequent

were hired, the researchers said,

verbal assaults. This is a template

those men were subsequently given

often used in portraying all Black

more power and autonomy in their

women. This portrayal of the Black

jobs. The opposite is true for

woman emerged because we started

women.

to critique our lives and treatment.

Oftentimes, the passion and justified

Many women code switch to try

frustration are misread and labeled

and immerse themselves among

as aggression and anger. In turn,

certain groups at work and switch

they are shamed and silenced when

to a more genuine self when

they try to speak up about social

surrounded by family and friends

inequalities, the state of affairs in

(Salam, 2018).

their lives, and fair treatment.

“the sapphire caricature portrays black women as rude, loud, malicious, stubborn, and overbearing”

PILGRIM

Code-switching is the modifying of

This usually results in stress and

one's behavior, appearance, etc., to

having difficulty coping with racism,

adapt to different sociocultural

sexism, and discrimination. It is

norms. According to Cheeks, women

sometimes difficult to express these

acknowledge that there is a mental

hardships to my superiors because

strain associated with trying to live

most of them are also white

up to a professional ideal created to

individuals and might not

stifle, rather than support, diversity.Â

understand how much those

It is common for Black women to

comments affect me. There is also a

feel as if it is our responsibility to

fear that I will hurt my chances of

make other people feel comfortable

professional advancement and

when they are in a setting. Generally,

development if I speak up about it.

Black women tend to dampen

Unfortunately, society has

certain parts of themselves to fit into

conditioned me to think that in

the culture of their workplace.

predominantly white institutions,

Ultimately, this is not a pipeline issue,

the Black woman will come across

which is a myth to disguise real

as too aggressive when simply

issues that are taking place. Once we

voicing her opinion that is similar or

are in these positions in the

the same to my white counterparts.

workplace, we should feel a sense of support in certain ways that are

Once Black women are in the door,

distinguished to women of color, and

we need to feel supported in ways

particularly inclusive to Black

distinguished to being a woman of

women..

color. This is the goal so that even if we are alone on our specific team,

I am currently a Geriatric Nursing

we can realize we are not alone at

Assistant at Northampton Nursing

all.

and Rehabilitation Center. I work among many different age groups and races. Working and helping a population of people who are 55 years or older, and predominantly Caucasian, I find myself codeswitching fairly often. I always try to watch what I say and in some regards, dim my light to not make others feel uncomfortable around me.

In some instances, it is hard to keep my head down and carry along with my work and be completely objective in how I deliver care to the residents. I have experienced residents making racial comments towards me, and I am expected to react reasonably and brush it off.

MEDIA LITERACY IN THE USWHAT IS IT? & WHY DOES IT MATTER? BY: DORI CHAPUT There is a general awareness about

Going from those, we recognize that the

misinformation in the US, but not so many are

information we regularly receive from the

aware of the pervasiveness of this

media was crafted with a purpose. Whether we

misinformation. Without a framework to sift

wish to engage with it or not, media is a part of

through the content posted online daily, the

our daily lives and if we aren’t actively

task of informing yourself and unlearning bias

deconstructing the purpose and motivation of

becomes overwhelming. It is often far easier to

what we’re seeing, we are incredibly likely to

let it all pass, rather than keeping up with the

accept it as truth.Despite the exponentiating

constant flow of information and

prevalence of media in our modern world,

deconstructing everything that crosses your

media literacy education is somehow not

path. You may wish to stay informed, but how

viewed as a mandatory pursuit by our current

can you ever seek to find trustworthy content

dominant education systems in the US, even

online and how can you manage the

though “it is highly irresponsible in the face of

unintentional bias that forms from such

saturation by the Internet and media culture to

bombardment of biased content? Why is it so

ignore these forms of socialization and

important to unpack the content you’re

education.” Generations are growing up getting

engaging with? The answers to these questions

most, if not all, of their information online and

and more begin with media literacy

are not always taught how to critically analyze

Media literacy is defined as “the critical analysis

it, resulting in them either educating

and deconstruction of media messages” and is

themselves on analytical methods or simply

the central point in the journey of unpacking

accepting the messages they are provided. As it

the media content we engage with,

stands, media literacy education is extremely

intentionally or unintentionally, on a daily basis.

limited to those who have the resources to

We cannot seek to have the answers to every

receive higher levels of education. This should

single question or instantly know how to

not be the case.

respond to every piece of media, but a framework like media literacy helps us to begin unpacking the content that surrounds us.

According to Elizabeth Thoman (in addition to many other media literacy educators), the core concepts of media literacy are that:.

1. All media messages are “constructed.”

2. Media messages are constructed using a creative language with its own rules.

3. Different people experience the same media message differently.

4. Media have embedded values and points of view.

5. Media are organized to gain profit and/or power.

critical analysis and deconstruction “the

of media messages” Joseph Erba

Keeping the core concepts of media literacy listed above in mind, it is important to shift from a general skepticism about the quality or honesty of the information you’re receiving to a general inquiry on why a message would be misconstrued in the first place.

Who benefits from misleading the reader? Paul Carr discusses how extensively media is controlled from beginning to end by “Western corporate leaders” and how their control from content creation through distribution resulted in the creation of a “media oligarchy”, which was formed solely for the purpose of furthering their own agendas and excluding or trivializing anything that doesn’t fall within the realm of their interests.[4] The consolidation of media outlets means that most of the media we are receiving, ranging from news to movies to music videos, is carefully controlled by the same few people and corporations.

Each piece of media selected for public consumption by these corporations is selected for its ability to serve their interests, none of which particularly lie with truth or justice. Knowing this, we can also conclude that there is a benefit derived from portraying people in a biased manner and maintaining stereotypes, as media outlets establish their lucrative business models around carefully curating the images of others.

Through the growth and spread of media content, stereotypes and false portrayals of Black women have been commonplace. Pervasive, structural racism has set the stage for biased media portrayals to exist plentifully and without question. Viewers often don’t think twice when it comes to engaging with stereotypes of Black women in media - whether it’s the Jezebel, Sapphire, Mammy or the Strong Black Woman stereotype - as these are such deeply ingrained stereotypes that are abundantly present in the few media representations of Black women available. Media literacy applies to every facet of media consumption, and the stereotypes of Black women are no exception. Make no mistake, supporting Black women directly requires an engagement with media literacy. Ranging from studies like the Moynihan report, seeking out every possible way to report on the ills of society as though they are directly the fault of Black women alone and not the result of policy decisions aimed to negatively impact Black women, to “harmless” news articles discussing the actions and behaviors of Black women as “aggressive” or “hypersexual”, further perpetuating whichever stereotype the author so chooses to lean into. Knowing how to identify coded language and analyze the intentions of an author, whether they are writing for academics or pleasure, is an essential step toward recognizing and calling out bias, as it truly exists in all levels of media we engage with.

As referenced in the Erba, Chen, and Kang publication, it is true that positive media representations are proven to impact the internal biases of a reader and there is a lot of power held within the subliminal messages of digital content.

Breaking down stereotypes in our own work and calling it out when we see it elsewhere perpetuates a cycle of awareness and encourages a conversation about bias in media to take place. Coded language may seem minor or harmless, and it may seem like one article here or there won’t strongly impact people’s perspectives, but discriminatory content contributes to a much larger picture of mistreatment of Black women that has real influence on the care and treatment of Black women in society. The levels of medical, social and professional abuse and mistreatment are so high for Black women because of how deeply bias informs social and political decision making from other demographic groups. For nonBlack people, not unpacking internal bias and racism when it is encountered is ultimately lethal for Black people, especially Black women.

Engaging with frameworks like media literacy that help to begin unpacking discriminatory messages are a moral imperative for non-Black folks. For those who don’t live this experience, informing yourself on the existing biases widely spread in digital content and helping others who don’t experience this discrimination directly to inform themselves as well is the beginning step. Simply searching online or in a local library for media literacy tools and sharing those resources widely helps to demystify how biased messagery operates. It may not feel like much, but starting anywhere possible is still better than doing nothing. Once you’re able to identify which content you should not be engaging with, you’re more able to engage with the content that uplifts and shares the non-stereotypical experiences of Black women.

Promoting content and storytelling that allows for a complex, multidimensional human experience to be widely dispersed around the world (as digital content is poised to do) combats the singularity of the stereotypical perspectives we are offered now. Taking on societal structures and a media oligarchy can be a daunting concept, but in the meantime, listen to Black women when they share their experience with you, include Black women in policy conversations if you’re in a position to do so, call out bias as you learn about it and experience it, and never stop challenging yourself to learn more about how you can support Black women. The work does not end.

Marginlization of Black Women

H

d o o w y l l o

By Kennedee Cox In the year of 1865, the practice of slavery officially ended after the adoption of the 13th amendment.

Although the gruesome and inhumane practice ended, America found other ways to keep Africans and African Americans oppressed and inferior. By 1877, many southern and border states established a racial caste system of anti-Black laws that segregated African Americans from white Americans. This racial caste system bred various beliefs of African Americans being unintelligent, immoral, uncivilized, and often hypersexualized.

From these beliefs and biased attitudes, society created various stereotypes that have marginalized African Americans today. Many of these stereotypes not only affect Black people as a whole, but specifically Black women. Three relevant stereotypes that are still prevalent today are known as The Mammy, The Jezebel, and The Sapphire.

For quite some time now, Black women have been known to be neglected by American culture.

Unfortunately, their presence continues to be disregarded and disrespected politically, economically, and socially. Despite Black women breaking barriers, not only in politics and education, but in the film industry, many are still poked and prodded to work for white America. This is often seen in the television, film, and music industries, or as many may call it, Hollywood. Unfortunately, such outlets perpetuate these generalizations and insinuate that the majority of Black women are to be categorized into these three stereotypes.

In 2012, writer Shonda Rhimes produced the ABC hit television show Scandal starring Kerry Washington. Washington plays the main character, Olivia Pope, who is a crisis manager. In the series, the President of the United States has a continuous affair with Pope.

Over the seasons, no matter the circumstances that may have occurred, Pope always seems to find herself back into his arms. In some ways, Pope resembles “The Jezebel” stereotype. In her writing entitled Stereotypes of. African American Women in US Television, Eveline Versluys defines “The Jezebel” stereotype. Versluys writes that “Many black women were forced to work half-naked laboring in cotton fields with their skirts hiked up. In order for white slave-owners to reconcile with the fact that they forced these women to nudity, The Jezebel image was created to justify their cruel behavior and reaffirm white superiority” (Versluys 2014: 11). A parallel can be drawn between Pope’s affair with the U.S president and white slave owners having an affair with their Black female slaves (Versluys 2014: 19). The series portrays Pope to be promiscuous, as her co-stars often refer to her as a slut for sleeping with a married man. Additionally, Pope’s physical portrayal is closer to “a mixed-race woman with more European features, such as thin lips, straight hair, and a slender nose... closer to the white standard of beauty” (West 1996:462). All in all, Olivia Pope resembles the inappropriate or insatiable sexual appetite of The Jezebel.

In 2015, Director Lee Daniels launched the hit television show Empire. Actress Taraji P Henson stars as Cookie Lyon, one of the main Black female characters in the series. Throughout the show, Cookie is often “loud, abrasive and ruffles feathers with an in your face attitude” (Lagrow 2015). Henson recognizes what makes her character so appealing and entertaining and states “Cookie beats her son with a broom. She calls one son the f-bomb.”

Cookie's actions are loved and desired by White mainstream media to paint Black women in a negative light.

Unfortunately, Cookie resembles and perpetuates the stereotype of “The Sapphire”. In a class assigned reading, David Pilgrim writes “The Sapphire Caricature portrays Black women as rude, loud, malicious, stubborn, and overbearing.

This is the Angry Black Woman (ABW) popularized in the cinema and on television” (Pilgrim 2012). This depiction of women was seen during the time of slavery. This was the standard of how all Black women behaved. The stereotype is defined as “the angry black woman ... loud, verbally abusive emasculating matriarch... the sapphire typically shows no vulnerability and often channels her anger by shouting and criticizing others” (Versluys 12). The Sapphire is seen to be “dangerous, unstable, dominated by emotions, unable to act rationally” (Jardim 2016).

Although Henson acknowledged that her role on the popular show portrays Black women in a negative light, it is what sells on mainstream media. Similar to what Melissa V Harris-Perry wrote in her book entitled Sister Citizen, when race and gender stereotypes are confronted, “Black women are standing in a crooked room, and they have to figure out which way is up… some Black women tilt and bend themselves to fit the distortion” (Perry 2011:52). For Henson to earn a living as an actress, she must distort herself to be the respected actress she is, even if she must play such stereotypical roles.

On May 31, 2019, Director Tate Taylor released the well-known horror movie entitled MA. Academy award-winning actress Octavia Spencer has been seen to play award-winning roles that resemble the stereotypical character known as “The Mammy”. Spencer starred as Su Ann, a middleaged Black woman who “befriends a group of teenagers and decides to let them party at her house” (IMD).

Throughout the film, Su Ann instructs the teens to call her “MA” due to her acts of serving and supervising the group. While tending to the white children, she often neglects the needs of her child. Although the film takes a demented turn, Su Ann cares, serves, cleans, and begins to devote her life to buying alcohol for the underaged teens and entertaining them.

Spencer's role of being the teen's caregiver resembles the stereotypical caricature known as the Mammy. According to Kendall King, “this stereotype stems from slavery when AfricanAmerican women raised the children of their masters… Physically, the Mammy is darkskinned, overweight and unattractive” (King 46).

This is similar to how Spencer is depicted in the film. Director Tate Taylor cast Spencer to embody a distorted version of the Mammy.

Each example of Hollywood marginalizing Black women perpetuates the three stereotypes: The Jezebel, The Sapphire, and The Mammy. The real concern is how do we stop society from believing and perpetuating these stereotypes? As American directors and producers continue to release films and TV shows that resemble such stereotypes, our society will never be able to shift American ideologies and values. The perpetuation of these negative stereotypes force Black women to play in such roles, abiding by white America’s rules of what society should and should not assume. If these depictions are constantly shown on mainstream media, society will continue to take the stereotypes for face value. We need Black female actresses to take a stand and begin to depict Black women in positive lights. We need actresses and actors to go against and demand that Hollywood allow Black female actresses to play more than just the stereotypical roles of Black Women.

COLORISM IN THE MEDIA TODAY

it was highly stereotyped into three

By: Shivani Ananth

controlling Black woman) [1]. Fast

When you think of famous Black female musicians, who comes to mind? Beyoncé? Alicia Keys?

Rihanna? What about Black female actresses? Halle Berry?

Zendaya? Zoe Kravitz? These are all popular answers— but what's one thing they all have in common? They’re all what we call light-skinned. While the list of light-skinned women in the mainstream media goes on, the amount of globally recognized dark-skinned women can be counted on one hand.

Light-skinned women have historically been favored in the mainstream media since Black media representation began. The American media has been dominated by white broadcast agencies and networks for as long as it has existed. For a long time, there was no representation of any people of color in popular television, movies, or music. When representation of Black women finally began,

categories: the Mammy (the fat old Black woman who cared for white families), the Jezebel (the oversexualized Black woman), and finally the Sapphire (the angry and forward to today when political correctness has come to light, and we start to see Black women represented positively. From singers enjoyed by vast audiences such as Jorja Smith and Kehlani to actresses in some of our favorite movies such as Amandla Stenberg and Zoe Saldana, Black women have been taking the stage. However, the vast majority of these celebrities tend to be not only light-skinned but also have Eurocentric features such as straighter hair and less curvy figures.

Colorism in America stems all the way back to times of slavery, when Black women (who were generally all darker at the time as they were brought directly from Africa) were raped by white men to produce mixed-race children. These mixedrace women were more likely to be given tasks such as domestic housework as opposed to the darker women who were forced to work in the fields. This stems from the idea that darker-skinned people were better for doing physical labor while lighter-skinned people were more apt to “domestic” and “intelligent” work [2]. There is even a whole school of thought called scientific racism, where colonizers used the anatomical makeup of African women, or what they called “science”, as a justification to treat them like savages.

Because African women had darker

The cover of the book prior to the

Another place colorism is seen in

skin and curvy bodies, they were

movie production even had a dark-

the Black media is in the women

assumed to have low intelligence

skinned girl on it.

who famous Black men prefer.

Some well-known couples in the

and animalistic behavior [3]. This further perpetuated the stereotype

In terms of the music industry, there

Black celebrity world featuring

that dark-skinned women were

are two main genres that Black

lighter-skinned women include Jay-

more loud and unruly while lighter-

women are prevalent in: Hip-Hop

Z and Beyoncé, Quavo and

skinned women were more calm

and R&B. R&B tends to be a softer,

Saweetie, and Big Sean and Jhene

and complacent.

more typically feminine genre,

Aiko. Every single one of these

while Hip-Hop has a harsher sound

couples features a woman who is of

This colorism is not only reflected in

and is mostly male-dominated. The

significantly lighter complexion

the white media, but also in Black

trend in women who make it in

than the man. Kodak Black, an

media. Tyler Perry films are a famous

these genres follows suit. Major

extremely dark-skinned man even

example, where the image of the

names in R&B from the 90s to today

said he refuses to date women of

loud, obnoxious dark-skinned

include TLC, Mariah Carey, Sade,

his own color because they are “too

women is portrayed through Angela

Monica, Alicia Keys, Kehlani, Jhene

gutter” [4].

in Why Did I Get Married, Sabrina in

Aiko, and Ella Mai. All of these

Madea’s Big Happy Family, and many

women have light skin, Eurocentric

more. Some other examples of this

features, and petite body types.

stereotype are Rochelle in Everybody

They are all considered pretty in the

Hates Chris and Pam in the 90s

traditional Eurocentric sense, and

sitcom Martin. Martin is a particularly

none of them are oversexualized.

good example because it also

When we look at Black female

includes the light-skinned

rappers in the same time frame, we

counterpart Gina, who is seen as

see Lil Kim, Missy Elliot, Remy Ma,

intelligent and attractive, while Pam

Queen Latifah, Nicki Minaj, Megan

is seen as a joke. Casting calls made

Thee Stallion, and City Girls. The

by Kanye West for his Yeezy line and

women on this list on average have

Straight Outta Compton both asked

much darker skin than the women

for lighter women with more

mentioned on the R&B list. They

Eurocentric features. Straight Outta

also have much curvier body types,

Compton specifically referred to A

which leads to them being seen as

list girls as having “real hair” as a

much more sexual yet somehow

requirement, while D list girls were

less feminine at the same time. The

referred to as “African American,”

type of Black women who typically

“poor,” “out of shape,” and “medium

make it in R&B, a more “sweet” and

to dark skin tone” [4]. Just recently

“feminine” genre versus the women

the movie The Hate U Give started a

who make it in rap, a more

lot of conversations on colorism.

“aggressive” genre has colorist

While the main character in the

tendencies in itself.

book was depicted as a fully Black dark-skinned young girl, the movie cast Amandla Stenberg, who is half white and light-skinned.

Unfortunately, colorism has much

Why is the Black community

Lastly, advocating for more diverse

more serious consequences than

perpetuating these stereotypes of

portrayals of dark-skinned women in

simply what we see on TV. Studies

their own people? One reason goes

a positive light is very important. A

show that colorism can result in

back to this deep-rooted problem of

big reason dark-skinned women

darker women receiving harsher

internalizing what is seen in the

suffer the consequences of colorism

prison sentences, lower

media. For centuries European

which they do is because the media

socioeconomic status, less prestige,

colonizers perpetuated the idea that

portrays them as less attractive,

and less likelihood to receive

lighter skin was better, through

intelligent, and responsible than

representation in the government by

slavery, during the Jim Crow era

lighter-skinned women. Pushing for

holding office than their lighter

following that, and now more subtly

more dark-skinned women in hero

counterparts. A Villanova University

but still very much prevalently

roles in film and television will

study of more than 12,000 African-

through the media where lighter-

significantly help change the

American women imprisoned in

skinned characters are seen as more

narrative.

North Carolina found that lighter-

desirable. With the message that

skinned Black women received

lighter is better broadcasted

Recently, things have certainly been

shorter sentences than their darker-

everywhere, it is extremely difficult

taking a turn for the better. Visibility

skinned counterparts. Previous

not to internalize regardless of what

for A-list dark-skinned girls under 30

research by Stanford psychologist

color you are.

has been a major challenge for the

Jennifer Eberhardt found that

mainstream media. Two young girls

darker-skinned Black defendants

So, what can be done to combat

who are currently in the spotlight as

were two times more likely than

colorism? One of the first things is to

young Black actresses are Marsai

lighter-skinned Black defendants to

consciously try to change your own

Martin and Skai Jackson. Neither is of

get the death penalty for crimes

worldview and recognize any colorist

light complexion and yet both are

involving white victims. Colorism

internalizations the media may have

making major strides in the

does not just play a role when it

transferred to you. Once you

entertainment industry. They are

comes to work or in the criminal

recognize your own colorist

both only teenagers and have

justice system but in the romantic

tendencies, including potentially

already had a leading role in a

realm as well. Because fair skin is

your own light-skinned privilege,

popular TV show, not to mention a

associated with beauty and status,

then you can start to help with the

whole career ahead of them.

light-skinned Black women are more

issue on a larger scale. One of the

Another big win for the

likely to be married than darker-

best ways to do this is engaging in

representation of dark-skinned

skinned Black women, according to

open and honest dialogues about

women was the casting of Issa Rae

some reports. The colorism depicted

colorism, and hearing different

as the female lead in a romance

in the media causes personal, social,

peoples’ experiences with the topic.

movie, The Photograph. Love

political and economic ramifications

Since the media plays a large part in

interests are a role that have

for darker-skinned women [6].

instilling colorism in society today,

historically been reserved for light-

media literacy could be a very

skinned women, so the casting of a

successful tool. Media literacy helps

dark-skinned woman as a smart,

people to decode the hidden

sweet and attractive character is very

messages the media is trying to feed

much a step in the right direction.

to its viewers and to critically analyze media such that not all of it is automatically assumed to be factual.

Lastly, I would like to shout out one of my personal favorite R&B singers, Ari Lennox. Ari is a dark-skinned woman with a curvy body, strong features, and kinky hair who is slaying in a genre that is typically full of lighter-skinned women with more Eurocentric features. She is challenging several beauty standards that have been imposed on Black women and most importantly spreading the message that darkskinned women are beautiful the way they are. She most often presents herself with minimal makeup and natural hair, and looks stunning while at it. She sets the example for girls that have dark skin, curvy figures, ethnic features and natural hair that they too can be successful in the mainstream media.

Marsai, Skai, Issa, and Ari are only a few of the examples who are changing the game for dark-skinned women. While there is still a lot of work to be done to combat colorism, these women amongst several others are proof that we are off to a good start.

Is Bad Gal RiRi… Bad?

by Cheyenne Dobine

Let’s talk about Rihanna. Robyn Rihanna Fenty, better known as Rihanna, has continuously expanded her empire and legacy. Although she rose to success through her very successful music career, recently Rihanna has transcended into a variety of industries, including both cosmetics and apparel. Of course, her achievements in these spaces came from her own hard work and personal branding, but it is important to consider the additional factors that played into this success.

Rihanna’s lingerie company, Savage x Fenty, launched in 2018 and has already proven to be serious competition for a company that has reigned supreme in the lingerie market for years: Victoria’s Secret.

Victoria’s Secret, well-known for their “sexy” lingerie and their annual fashion show, has received backlash in recent years for their lack of inclusivity in both the races and body shapes in which they represent and ultimately promote as their target market. Victoria’s Secret models are typically white, stick thin, and conventionally beautiful because of their Eurocentric features. In contrast, Rihanna’s Savage x Fenty now includes “bra sizes […] from 32A to 44DDD, while underwear runs from XS to 3X—and consumers can [even] specify if their size isn’t available”1 in addition to campaigns featuring models of color and a variety of shapes and sizes. Representation is crucial to how Black women see themselves, such as feelings of alienation that comes with the lack of fair representation we have experienced up until now.

Even before the success of Savage x Fenty, Rihanna debuted Fenty Beauty in 2017, “which continues to receive rightful praise for its focus on inclusivity.” Rihanna has navigated a white male-dominated industry to make a mogul out of

herself, and that alone deserves praise. The makeup industry has been criticized for its lack of inclusivity in offering shades for Black women and recognizing the different complexions of Black women.

Rihanna’s line is centered around providing products that work for Black women of all shades. Rihanna’s brand capitalizes on being inclusive for Black women, which in many ways increases profitability in a market centered on white beauty standards, so it is important to recognize the politics that play into this success.

The values within the United States are still based on working towards increasing your chances of upward mobility and meritocracy. So, it is no shock that those in the spotlight with enough resources may want to work on building more of a brand and continuing in their success. Rihanna should be applauded not only for accomplishing that but for using her platform to improve diversity in those sectors. However, the history of racism and colonialism still has repercussions today in what types of people are able to make an empire out of themselves.

Rihanna is a very influential Black woman, but it is important to recognize what aided in her huge success: she is light-skinned and very beautiful. MTV’s Decoded recognizes that “Black people with lighter skin, straighter hair, and more Eurocentric features have always been given [a greater] number of opportunities to access white spaces and institutions”3 than their darkerskinned counterparts. Rihanna successfully entered a white space and made a brand for herself that has been pushing out the white

competition, but this is due to this color privilege. Both Savage x Fenty and Fenty Beauty have shown the power a Black woman can establish in these spaces, but just consider what Rihanna looks like.

Rihanna, born on February 20, 1988, in Saint Michael, Barbados, also benefits from the idea of “exoticism” because of where she was born. Rihanna, of course, has incorporated elements of her culture into her music and persona. But the way in which the public receives her also plays into this idea. Although Rihanna is Black, she benefits from not being labeled as an African-American woman. In American society, African-American women are the most disadvantaged and stereotyped. To this day, “Black female bodies are continually excluded from Western discourses on beauty and femininity. Black female images are most visible in marginalized, sexualized forums.”

Many beauty campaigns and fashion shows rarely feature Black women, and further than that, rarely feature more than one representation of a Black woman.

Author bell hooks wrote about the transformation needed for Black women to uproot their oppression and transform how they are seen.

The lack of diversity within the media is very impactful in how Black women see themselves.

Hooks states, “it is only as we collectively change the way we look at ourselves and the world that we can change how we are seen.” Even in the exposure of Black women in the media, only some are at the forefront of the conversation. For example, with Black female musicians, many most likely think of Beyoncé, Rihanna, or Nicki Minaj.

Each of those extremely talented artists benefits from light skin privilege and their conventional beauty, and in return, have become household names and created their own empires. In many ways, the media only shows one version of a successful Black woman, with too few exceptions. As hooks asks, “if we, Black people, have learned to cherish hateful images of ourselves, then what process of looking allows us to counter the seduction of images that threatens to dehumanize and colonize?” The media and companies such as Victoria’s Secret or major makeup brands have failed to include black women in the narrative of these spaces, whether it be through their deliberate choice in models or the overall inclusivity of their products.

This lack of representation can lead Black people, and specifically Black women, to believe that because they are not represented, they are somehow out of the norm, not worthy of representation. And what about the Black women who look differently than Rihanna, or the one Black model Victoria’s Secret uses?

According to hooks, “unless we transform the images of blackness, of black people, our ways of looking and our ways of being seen, we cannot make radical interventions that will fundamentally alter our situation.”

Rihanna has used her platform and fanbase to build an inclusive brand for Black women in a number of industries, and that is a great success for Black women-owned businesses. However, we must recognize the benefits Rihanna has gained because of who she is as an individual, a light-skinned and “exotic” Black woman who appeals to the masses because of her appearance, whether individuals recognize the power of her privilege or not. Rihanna’s success works to remind us which Black women we allow to transcend this white, capitalist society with greater ease (not to disregard her extremely hard work and talent). As a society, we have to recognize this privilege and ensure that every “type” of Black woman is afforded the same opportunities regardless of colonialist ideas of insisting the superiority of a specific type of Black woman above another. With more Black women finally receiving the recognition they deserve in these spaces, we have to begin with making inclusivity (body shape, skin tone, etc.) the norm.

All About The Naps What does it mean to have nappy hair? If you look it up on Google, it lays it out on the line. “Nappy” hair “is historically used as

a

derogatory

especially

term

women,

to

many

describe of

whom

the

hair

have

of

black

By Jennifer Uyanga

people,

re-appropriated

the

term” (Dictionary.com). For centuries, the hair of Black women has

been

discriminated

against,

judged,

and

now,

today,

appropriated. The hair has been through a history. The hair has evolved with the fusing of new customs of self-care. The hair has grown, shrunk, been damaged, and repaired. The hair of Black women has a story.

Let’s start with the bias against natural hair. People look at the image of a Black woman and deem them as apart from society because of their skin, shape, and wild hair. In response, Black women build walls to hide their true selves; they try to conform so

that

they

concealing

can

feel

their

accepted

beautiful

and

naps

wanted.

and

They

replacing

resort

them

to

with

inauthentic masks. In this crooked room, Black women “tilt and bend

themselves

to

fit

the

distortion”

(Harris-Perry

48,

Sister

Citizen). In the chapter of a reading title Sister Citizen: Shame, Stereotypes, and Black Women in America, by Melissa V. HarrisPerry, the fight between shame and women are described as an ongoing

battle

themselves,

that

and

disallows

more

so,

Black

feeling

women beautiful.

from

being

The

three

components of shame include the social aspect in which we feel the shame within an audience, the global aspect in which we

So

evaluate

how

can

a

Black

woman

feel

beautiful

when

they

are

and

criticized for wearing their naps yet also blasted when they

physical response to either withdraw, submit, or appease others.

wear the alternative styles that they choose? With natural hair,

Black women have socially felt shamed by the degradation of

comes protection. Protective styles have been incorporated in a

the community. Taking these judgements, they begin to view

Black

themselves as less than. And finally, they respond to this social

Braids are a common way for a Black woman to not only protect

rejection by making adjustments.

their hair, but also to express their cultural roots. They date back

our

own

actions,

and

lastly

the

psychological

women’s

hair

routine

to

promote

healing

and

growth.

to the years of slavery and even before where they became In 2016, the Perception Institute conducted a study in which

much more functional than natural hair. In African civilizations,

implicit and explicit attitudes towards Black women’s hair were

these braided hairstyles upheld societal customs and were also

examined. To summarize, the study titled the “Good Hair” Study,

seen

showed that white women rated natural hair as less beautiful

slavery came along, the traffickers would shave the heads of

and less professional. That the social stigma against natural hair

these women, stripping them of their culture and even humanity.

is

natural

During these times, they had to figure out a way to maintain

hairstyles. It also brought out concerns and social pressures.

their locks for a long period of time and that is when braiding

Black women do not exercise because of their hair, they feel

became practical. In addition, an article by Essence states that

pressured to straighten it for work or special occasions, they

“They

book more professional styling appointments than white women,

communicate with one another underneath their masters’ noses.

they spend more money on products and time on their hair than

That people would use braids as a map to freedom” (Essence).

white women, and they have more difficulty finding products

In

than

another

substantiated

white

by

women.

white

The

women’s

implication

devaluation

is

that

of

natural

hair

is

a

as

fashionable.

became

Red

a

Carpet

It

was

secret

Event

protective

in

style

received

part

of

messaging

2015,

culture

system

Zendaya

similar

negative

their

to

for

out

dreads,

about

when

slaves

popped

braids,

comments

and

her

to

with and

different from the norm. It does not meet the standards or fit the

immediately

“dirty”

societal definition of beauty.

appearance. Yet, when Kim Kardashian continuously came out with different braided styles, people thought she was far from dirty,

doing

cultural

something

appropriation

“different”. following,

With she,

the

backlash

along

with

continued to not care. Black women can never win.

about others,

That is not necessarily a bad thing but, in this day, and age, social media is very influential. When Black women do not see the idolization of natural hair in the media, it is

assumed

blogger,

that

named

natural

hair

is

not

livenaturallylove,

idolized

explains

at

how

all. all

A

the

negative thoughts about natural hair had stemmed from what she did not see in the media. So, she wanted to protect

her

self-image

and

resorted

to

perms

and

straight weaves, damaging her true self-image in the process.

She

concluded

by

saying

that

because

the

media hid natural hair, she did not consider it to be beautiful, and therefore did not consider herself to be beautiful. This is only one story of many. In chapter seven of Sister Citizen, Michelle Obama’s story is shared. It thoroughly captured her experience with stereotypes and how it caused her to try and fit in the crooked room. She had a growing characterization as a hypersexualized and angry

Black

woman.

In

one

event

to

satirize

the

inaccurate characterization of the Obama couple as a threat, an image of Michelle Obama was depicted. In the photo, Michelle Obama is seen with an Afro, but “Michelle has never styled her hair in a large Afro” (Sister Citizen).

Why

is

that?

She

probably

felt

the

social

pressures from being the First Lady, a position with an image that society felt the need to correct all the time, especially because this role had been continuously held by non-Black women. She had to fit in the crooked room.

In earlier years, we have seen public figures in the limelight with straight weaves such as Aaliyah and Lil Kim while others like Tina Turner and Whitney Houston expressed

their

natural

hair.

Fortunately,

as

time

passed by, we have noticed an increase in several significant Black women like Alicia Keys, Issa Rae, and Beyoncé, ditching the cover and embracing their true nature. A natural hair community has evolved through YouTube, blogs, and other social platforms. Stories and journeys have been shared to nurture other Black women on true beauty. The moral of it all is that true beauty is when you just let your hair down.

While those of other races have once discriminated against a style they now seem to adore, what is not said about natural hair also plays a huge part in the animosity

towards

it.

Looking

through

the

media,

public figures and celebrities are mostly seen without curls, without their natural hairstyles.

SHoW UP FOR BLACK WOMEN!

By Michelle Nkoudou

People often view Black women as being very monolithic. They believe that we are one dimensional and only engage in behaviors that coincide with the stereotypes that society has imposed on us. However, with this, we hope that our peers will stop labeling and limiting their perceptions of Black women. The stereotypes are often internalized and can affect the confidence of Black women and girls. MTV Decoded host Francesca Ramsey discusses 3 undesirable stereotypes of how Black women are portrayed in pop culture all of which are highly demeaning. These stereotypes are perpetual and can be seen in various forms of media since its existence. So rather than restricting Black women, create spaces that allow us to be our true selves without borders. In light of the conversations discussed, we must realize that these are specific individuals with their personal experiences. Although it may seem as though this analysis is specific to all Black women it is not, this is not an exhaustive account of experiences. It excludes conversations discussing femme, LGBTQ and any individual in between who may have different variations of these experiences. In short, we must be mindful of the information we allow ourselves to ingest. The stereotypical representations of many minorities can teach audiences about people they know little or nothing about (Erba, Chen, Kang 3). We must be able to analyze and understand who the creator is and what their intent was.

Let's Grow Together!

"The stereotypes are often

internalize d and can affect the

confidence of Black women and girls."

From such a young age we have been told that there can only be one token Black girl. Which has forced many Black girls and women to see one another as competitors rather than allies in various spaces. For there to be a change we must begin amongst ourselves, we can not see progress within our community if we are our biggest enemies. It starts with uplifting one another and realizing others’ successes does not imply you are a failure or less than. We are stronger together; one's prosperity will be the catalyst for future successes for other Black women and girls.

Check up On Ya Girls!

We frequently have this tendency to assume that the boisterous or outgoing friend is genuinely in a good mental space. When more often than not they are using their sociable personality to cover up grief. Many Black girls and women have subconsciously internalized the strong Black women stereotype and learned to not share our difficulties especially if they’re not asked about it.There is this notion that African American women should refrain from expressing too much emotion or using specific psychological wellness behaviors, like attending medication or attending counseling (Watson 433). We have been taught to “tough it out” regardless of the situation to show no weakness but this can have very damaging effects. Given this circumstance, make it a routine to ask your girls if they’re happy or just if they’re in a good mental space because it does go a long way.

Multifaced People often view Black women as being very monolithic. They believe that we are one dimensional and only engage in behaviors that coincide with the stereotypes that society has imposed on us. However, with this, we hope that our peers will stop labeling and limiting their perceptions of Black women. The stereotypes are often internalized and can affect the confidence of Black women and girls.

MTV Decoded host Francesca Ramsey discusses 3 undesirable stereotypes of how Black women are portrayed in pop culture all of which are highly demeaning. These stereotypes are perpetual and can be seen in various forms of media since its existence. So rather than restricting Black women, create spaces that allow us to be our true selves without borders.

U With Me, or What?

To refuse acknowledgment of oppressed individuals is equally as detrimental to inflicting it. Black women are the most marginalized individuals in society but that is often forgotten. It may be difficult for people who are not minorities to understand the struggles of Black women but allyship is greatly appreciated. From family life to professional spaces the systematic inequality against black women is not always considered.

However, we value spaces where people acknowledge the discrimination but implement policy to combat it or give Black women and girls the platform to discuss these things.

"To

refuse

acknowledgment of oppressed individuals is equally as

detrimental to inflicting it. Black women are the most marginalized individuals in society but that is often

forgotten."

Internalization of Stereotypes

BY LEEYAN REDWOOD You may have recently seen the heart-

What do we do?

wrenching, viral video of the young black girl

We cannot expect all white people to be aware

looking at herself in the camera and saying the

of their implicit biases against black people, but

hurtful words “I am so ugly”. She was then

black people should do their part in combating

embraced by another black woman and

the actions and opinions that are done to further

reaffirmed of her internal and external beauty,

put down black women. If you still aren’t

but the main focus of the video should be on

convinced, then try to have a healthy

why and how a girl so young could be

conversation with a black woman, especially one

subjected to the negative perceptions of black

who attends a predominantly white institution, if

women. A study was conducted in order to

she has ever experienced a moment where her

identify the lasting effects that negative and

self image was impacted by her lack of or

inaccurate representations of black women in

abundance of European beauty standards. I

the media have on young, black people. It

believe that initiating these conversations will be

questions how they interpret the persistent,

helpful in unpacking these issues and allow

and negative stereotypes. This was done so

black women to unload some of their pain. It

through the use of focus groups with black

broke my heart to watch the video of the

high school and college-age youth. It was

emotional black child calling herself ugly, but it

found that the youth identified the images of

inspired me to start to show more love for black

black women as negative, inaccurate and

queens everywhere. That was just one snippet of

offensive. Their responses suggest concerns about how these persistent negative representations of black women impact the black community and the self-image of black women. It should also bring attention to how these negative perceptions are being circulated throughout various groups in society. This is due to the lack of accurate and inoffensive representations of black women in the media.

When a black woman enters a space, she is constantly weighed down by the abundance of assumptions made about her before she is even given a chance to speak. As a black woman, you’re damned if you speak up and reinforce their preconceived notions about your character, and complacency continues this detrimental cycle. How do we expect black women to feel beautiful in a world that has painted them to be the opposite?

the tears that many young black girls have cried.

The mental health toll that the “ugliness” the world has made us be is taxing. As a society, we need to be open to difficult conversations and be receptive to the hard to swallow the truth about our tainted perceptions of reality.

Stereotypes that were created and rooted in eras of hate will no longer impact growing black women. We need to create a world that allows them to love themselves, unfiltered, unprocessed, unapologetically, but most of all…

Femme-Nomenally.

YOU CAN'T ERASE US Ratchet Black Femme Sexuality as Radical and Valid

In essence, she said that everyone is conscious and talked about how Megan Thee Stallion is conscious in how she tells her truth in the same way she, herself, is considered conscious (Breakfast Club Power 105 .1 FM, 2019).

Rap is currently at a moment where people want to hear conscious lyrics – deep thoughts and artists they consider woke – but to what extent does this label more strongly restrict Black

By: Mathia Griffith

women than their male counterparts? Artists like J. Cole and Kendrick Lamar are praised

It feels like everyone wants to be ‘woke,’ engage in things that make them look ‘woke,’ listen to ‘woke’ music and rack up ‘woke’ points to prove they are better than someone else. At what point does being deemed woke become

for speaking up about Black injustice, but do other male rappers who do not wish to fit in this mold face the same level of critique as someone like Megan Thee Stallion? In many ways, Black women have always faced scrutiny

performative?

in ways Black men and white

Rapsody, a Grammy-nominated

to living in these intersections. Is

Black woman rapper from the South, has consistently been labeled as a ‘conscious rapper’ due to the fact that she raps about politics that include themes of Black feminist thought in her music.

During an interview on popular

women could not understand due Megan Thee Stallion seen as someone who could be considered conscious or could ever fit in the elitist mold of consciousness and allowed to be considered to give voice to Black womanhood? Can Megan, Cardi B

radio show, “The Breakfast Club”,

or Saweetie’s narratives be seen to

Rapsody was asked about how she

encompass important parts of the

felt about the “stigma” surrounding

lived Black woman experience?

being considered a conscious rapper (Breakfast Club Power 105 .1

To an extent, can the need for a

FM, 2019). As a response, she stated

woman rapper or artist to be

that she hated that label (Breakfast

conscious serve as a racial and

Club Power 105 .1 FM, 2019). In her

gendered tool of respectability

opinion consciousness is essentially

politics? Respectability politics

being aware; in this way,

“has evolved to accommodate

consciousness relates to being

neoliberalism, racial inequality has

aware of yourself, what you do, and

been ‘reproduced within, and not

essentially your lived experiences

simply on black communities,’

(Breakfast Club Power 105 .1 FM,

thus exacerbating the effects of

2019).

secondary marginalization” (Lopez Bunyasi, 2019).

These artists, though talented are not

In a moment where Ratchet Black

Essentially their identities then only

held to a standard that would allow

girls are being highlighted, whether

operate in a binary sense, limiting

them to enter Black political

it be in music or reality T.V., there

them from experiencing the

discourse, in many ways because we

seems to be this need to separate

complex continuum of human

are “Socialized within white

those narratives from the collective

experience and identity (Toliver,

supremacist educational systems

consciousness. Why? Women like

2019). It cannot be the case that we

and by a racist mass media, many

Cardi B or anyone embodying

continue to adhere to white

black people are convinced that our

“Ratchethood” are seen as comical -

middle-class heterosexual Christian

lives are not complex, and are

they are taken in and portrayed in

standards and apply that to what

therefore unworthy of sophisticated

the media as something to laugh at

can be success or validity in our

critical analysis and reflection”

and ridicule, they are not to be

lives. The Black Ratchet Imagination

(Hooks, 2015). We cannot and do not

taken seriously (Pickens, 2015). This

(BRI), used in this context proves

in some ways have the vocabulary or

is a problem, to me, for me, and for

important because it “is a liberatory,

space to analyze what it would mean

all Black girls that fall into this title

imaginative, reconstructive, and

to see these experiences and

of “Ratchet.” In many ways those

authentic space that “is the

narratives that fit into the archetype

who act ratchet, other than being

performance of the failure to be

of “Ratchet” as truly valid or even

seen as comic relief, their identities

respectable, uplifting, and a credit

worthy of exploring.

are also seen as performative

to the race” (Toliver, 2019). When we

(Picken, 2015). This effectively paints

see what is ratchet, what is loud,

Though Video Vixens and Jezebels

these narratives and experiences

what is sexual, what is counter and

have continuously been seen in rap

invisible and as invalid as well as

anti we begin to create our own

and hip-hop culture, have those

harmful to the collective Black

spaces and understandings of

identities been seen as valid? Have

consciousness. Perhaps this

ourselves.

those voices been seen as important

rejection of this portrayal of Black

or necessary? Their vulgarity and

women is related to the fear of

promiscuity is on display but is it

being categorized in that way and

their own? Are we acknowledging

being recognized like that, but why

them as agents of their own

is it inherently bad to be ratchet?

identities or even seeing them as

This part of a Black girl’s identity is

worth exploring in that way? Though

not performative and should not be

a rapper like Cardi B makes money

seen as such. To simplify the many

about talking about being a stripper

complex layers of a Black woman to

and has influenced pop culture, her

nothing more than essentially a

narratives are not seen as conscious

21st-century pop-culture coon is

or valid and instead she is seen as a

problematic at best and toxic at

testament to the fall of Black women

worst. his idea of what is

in today’s society. Ratchet is

respectable versus ratchet and

completely polar to what we are

therefore what is good and bad

supposed to be striving for; the

places Black girls and women in a

Ratchet is promiscuous, loud,

place where they cannot exist

unintelligent, and detrimental to the

authentically.

progression of Black people and these are so-called “issues and critiques” of Cardi B.

It is essential to note the importance

ItThese protective mechanisms we

We cannot fall victim to elitist ways

of not seeing Black women and our

have created to exist in this world

of thinking where listening to

experiences as monolithic, but to see

need to be unpacked.

Rapsody or Kendrick Lamar and

each part of our identities as valid,

Representation in the media has

reading Angela Davis and other

and that absolutely includes the

been discussed on a large scale, and

“worthy” Black thinkers deems us

reclamation of our sexuality and

while it is true that we need to see

superior. As bell hooks said, “Unless

personhood. Though white

more Black doctors or lawyers

we transform images of blackness, of

mainstream feminism in many ways

represented, there is nothing wrong

black people, our ways of looking

has been seen as not for us and

with seeing Black women who twerk

and our ways of being seen, we

limited in its efforts of getting toward

because our narratives are complex

cannot make radical interventions

the idea of equality, liberation, and

and those stories are valid. Too often

that will fundamentally alter our

justice, we can free ourselves in

is there this black or white binary

situation” (2015).

reclaiming our sexuality as valid at a

painted about which kinds of

larger scale (Hooks, 2016). Black

representation is important; that

women like Samirah Raheem at the

depictions of urban, poor, ghetto,

Slut Walk proclaiming that “we are

Blackness is harmful, but those are

all sluts” is important, and does not

people’s stories and they are valid. A

take away from the messages seen

poor urban ‘ghetto’ Black woman

at the forefront of Black political

can still be a brilliant, intelligent,

thought -- it adds to it (IMZA, 2018).

successful Black woman. We need to

Moving beyond our mothers and

be able to see all narratives and all

aunts and grandmothers, who police

parts of those unique narratives as

our bodies as theirs were policed

important. This limited scope of

and as our ancestors’ bodies were

“wokeness” truly does a disservice to

policed, we need to claim our bodies

the lived experiences of Black

and sexuality on our terms.

women from different backgrounds.

SOURCES

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Media literacy in the Us- What is it? & why does it matter?

[1] Joseph Erba, Yvonnes Chen & Ms Hannah Kang (2019) Using Media Literacy to Counter Stereotypical Images of Blacks and Latinos at a Predominantly White University, Howard Journal of Communications, 30:1, 1-22, DOI: 10.1080/10646175.2018.1423652[2] Thoman, Elizabeth. "Media Literacy: A Guided Tour of the Best Resources for Teaching." The Clearing House 76, no. 6 (2003): 278-83. Accessed March 4, 2020. www.jstor.org/stable/30189851.[3] Douglas Kellner & Jeff Share (2005). “Toward Critical Media Literacy: Core concepts, debates, organizations, and policy.”

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Marginlization of Black Women Daivd Pilgrim The Sapphire https://www.ferris.edu/HTMLS/news/jimcrow/antiblack/sapphire.htm Sister Citizen Shame, Stereotypes and Black women in America Melissa V Harris Perry Does Cookie Lyon From 'Empire' Perpetuate Stereotypes?:https://www.newsy.com/stories/does-cookie-lyon-from-empire-perpetuate-stereotypes/Stereotypes of African American Women in US Television:https://lib.ugent.be/fulltxt/RUG01/002/162/804/RUG01002162804_2014_0001_AC.pdfRecognizing Racist Stereotypes in U.S. Media:https://medium.com/@suzanejardim/reconhecendo-esteriótipos-racistas-internacionais-b00f8086 1fc9Do AfricanAmerican Female Stereotypes Still Exist in Television? A Descriptive Character Analysis of Olivia Pope by Kendall King: 05_Kendall_King.pdfMAMMY, SAPPHIRE, AND JEZEBEL: HISTORICAL IMAGES OF BLACK WOMEN AND THEIR IMPLICATIONS FOR PSYCHOTHERAPY: https://s3.us-east-1.amazonaws.com/blackboard.learn.xythos.prod/5a3148150d016/19289976?res ponse-content-disposition=inline%3B%20filename%2A%3DUTF-8%27%27MammySapphireJe zebelHIstoricalImagesBlackWomen_CWest.pdf&response-content-type=application%2Fpdf&X- Amz-Algorithm=AWS4HMAC-SHA256&X-Amz-Date=20200311T165033Z&X-Amz-Signed Headers=host&X-Amz-Expires=21600&X-AmzCredential=AKIAIL7WQYDOOHAZJGWQ% 2F20200311%2Fus-east-1%2Fs3%2Faws4_request&X-AmzSignature=f9750501b7cd5a14457b e1db189c2ec70bbee976d8ab2266e6ca1e34b59a78b9

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BET.com, 6 Sept. 2018, www.bet.com/celebrities/news/2018/09/06/young-hollywood-colorism.html.Beck, Essence.

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Is Bad Gal RiRi… Bad? Binns, J. (2018). Rihanna's Savage X Fenty lingerie line will be size inclusive. Sourcing Journal (Online), Retrieved from http://ezproxy.neu.edu/login?url=https://search-proquest-com.ezproxy.neu.edu/docview/2269432128?accountid=128262 Rihanna's Savage X Fenty show embodies inclusion. (2019, October 1). UWIRE Text, p. 1. Retrieved from https://linkgalecom.ezproxy.neu.edu/apps/doc/A601366561/ITOF?u=mlin_b_northest&sid=ITOF&xid=92aa6773 3 [MTV Decoded]. (2019, January 25). Light Skinned Privilege / Decoded [Video]. YouTube. https://youtu.be/dE4Lo4TIc8Y4 Gordon-Chipembere N. (2011) Introduction: Claiming Sarah Baartman, a Legacy to Grasp. In: Gordon-Chipembere N. (eds) Representation and Black Womanhood. Palgrave Macmillan, New York5 Hooks, B. (1992). Black looks: Race and representation. Boston, MA: South End Press.6 Ibid7 Ibid

All About The Naps Dirshe, Siraad. “Respect Our Roots: A Brief History Of Our Braids.” Essence, Essence, 27 June 2018, www.essence.com/hair/respect-our-roots-brief-history-our-braids-cultural-appropriation/.“If Big, Natural Hair is In, Why Don’t We See it on Television?” 27 January 2015, https://www.nbcnews.com/news/nbcblk/if-big-natural-hair-why-dont-we-see-ittelevision-n294016Perception Institute, “The ‘Good Hair’ Study Results. August 2016, https://perception.org/goodhair/results/LiveNaturallyLove, “The Lack of Natural Hair in the Media Impacts Self-Image” 29 March 2015, http://www.liveinlovewithyou.com/blog/2015/3/29/the-lack-of-natural-hair-in-the-media-impacts-self-image Party Ben. Mother Jones, “Holy Fist Bumps: New Yorker Obama Cover Features Turban, Afro, Flag Burning, bin Laden, Complete Lack of Concern for Humanity” 14 July 2008, https://www.motherjones.com/politics/2008/07/holy-fist-bumps-newyorker-obama-cover-features-turban-afro-flag-burning-bin-laden-com/ Harris-Perry, Melissa V. Sister Citizen Shame, Stereotypes, and Black Women in America. Yale University Press, 2014.

Show Up for Black Women Donovan, Roxanne A, and Lindsey M West. "Stress and Mental Health: Moderating Role of the Strong Black Woman Stereotype." Journal of Black Psychology 41.4 (2015): 384-96. Web.https://onesearch.library.northeastern.edu/primoexplore/fulldisplay?docid=TN_sage_s10_1177_0095798414543014&context=L&vid=NU&lang=en_US Erba, Joseph, Yvonnes Chen, and Hannah Kang. "Using Media Literacy to Counter Stereotypical Images of Blacks and Latinos at a Predominantly White University." Howard Journal of Communications 30.1 (2019): 1-22.

Web. https://onesearch.library.northeastern.edu/primo-explore/fulldisplay? docid=TN_informaworld_s10_1080_10646175_2018_1423652&context=PC&vid=NU&lang=en_US&search_scope=default_scope &adaptor=primo_central_multiple_fe&tab=default_tab&query=any,contains,using%20media%20literacy%20to%20counter& offset=0 MTV Decoded. 3 Black Female Stereotypes That Need to Die. Youtube. Uploaded by MTV Decoded, 11 May 2016, https://www.youtube.com/watch?v=yQO7XoANYb8 Watson, Natalie N, and Carla D Hunter. "I Had To Be Strong”: Tensions in the Strong Black Woman Schema." Journal of Black Psychology 42.5 (2016): 424-52.

Web. https://onesearch.library.northeastern.edu/primo-explore/fulldisplay? docid=TN_sage_s10_1177_0095798415597093&context=L&vid=NU&lang=en_US Internalization of Stereotypes Adams-Bass, V., Bentley-Edwards, K., & Stevenson, H. (2014). That's Not Me I See on TV . . . : African American Youth Interpret Media Images of Black Females. Women, Gender, and Families of Color, 2(1), 79-100. doi:10.5406/womgenfamcol.2.1.0079

You can't Erase Us Hooks, B. (2015). Black looks: race and representation. New York: Routledge.Hooks, B. (2016). Feminism is for everybody: passionate politics. Brantford, Ont.: W. Ross MacDonald School Resource Services Library.[IMZA]. (2018, July 26). Samirah Raheem Slutwalk Interview [Video File]. Retrieved from: https://www.youtube.com/watch?v=hsGRUUHosq4Â Lopez Bunyasi, T. (2019) Do All Black Lives Matter Equally to Black People? Respectability Politics and the Limitations of Linked Fate. Journal of Race, Ethnicity, and Politics. 4(1). 180-215. Web.Pickens, T. A. (2015) Shoving aside the politics of respectability: black women, reality TV, and the ratchet performance, Women & Performance: A Journal of Feminist Theory, 25:1, 41-58, doi: 10.1080/0740770X.2014.923172[Breakfast Club Power 105 .1 FM]. (2019, August 20). Rapsody Embraces Queens On New Album, Talks Queen Latifah, Jay-Z, Mac Miller + More [Video File]. Retrieved from: https://www.youtube.com/watch? v=W_x7EfapW0EToliver, S. R. (2019). Breaking Binaries: #BlackGirlMagic and the Black Ratchet Imagination: Journal of Language and Literacy Education. 15(1). Retrieved from: https://files.eric.ed.gov/fulltext/EJ1212593.pdf