Second wave feminism began in consciousness-raising, weekly discussion groups, during which I, deep in my boyhood, was the oldest male allowed in the house. This draft is a work in the genre of consciousness-raising, and it works.

One way to make it better is to leave it in that register and simply remove words. Emotion rolled adjectives like boulders into blockages you can clear. You have repeated what was felt most deeply, as song should and prose mostly shouldn't. The fulcrum for consciousness-raising, as I saw so long ago, should be sharply pointed, and leave no decoration to increase friction or to hide behind.

Another possible route to improvement is to shift forward. You can see acutely, I am sure, how the present draft begins in visceral specifics and ends in hazy generalities. After the initial raising of consciousness, your present draft says, institutions must follow. So you could leave the room where consciousness went up and go out. My friend Marx had that saying about how philosophers have studied the world but the point is to change it. So my mother Helene and Evelyn Keller and Esther Newton made the first undergraduate women's studies curriculum in the US (and therefore, I believe, the world). And various other things got built. I have no idea what would be the institutions appropriate to your consciousness, your place, and your time. But your imagining is where it would happen, and now would be a great time to start.

I think this essay was extremely powerful and illuminating on an issue that often doesn't receive much attention in today's society, despite the supposed initiative of equality and inclusion. I found the beginning part of your essay especially moving; there are many parallels with the phenomenon you are describing in the African American community to the South Asian community, where colorism is a rampant problem (especially back in India/Pakistan). Unfortunately, colonialism in India left lasting prejudices that hold light-skin as more attractive and desirable. This manifests, for example, in young girls being encouraged to not go out in the sun and use artificial skin-lightening products to remain "fair" so that they may one day "find a good husband." Furthermore, this bias is perpetuated by Bollywood/Tollywood (indian movie industries), where protagonists are almost exclusively light-skinned and darker-skinned individuals are disproportionately cast in antagonist roles. Growing up, I heard comments amongst my indian peers that revealed an ingrained self-hatred of our community (as you mentioned) -- for example, an indian male dating a white woman was described as "winning," and many of my peers proclaimed they can't "mess with" indian girls because they're "too much drama." I can't imagine the deleterious impacts these messages have on the self-esteem of some of young girls in our community, and I think essays like this are a great way to spread awareness on this pertinent issue on African American/South Asian communities.

-- Monesh Devireddy

Black Tongues Can Lick, Too

-- By TashaylaBorden - 05 Apr 2023

"The Black girls will do the work, I don't think I need to"

"She got good hair"

"I like her because she yellow"

"Yo, I didn't want to holler at the darkie, I wanted the light bright, the yellow-bone"

"Black women are bottom of the barrel"

"My homies would clown me for dating a Black girl dawg."

"I don't like Black girls, they are loud, ghetto and...yeah. They do too much"

"Black bitch, that is why I don't fuck with you anyway"

"I mean, I slept with the darkie because I wanted a nut"

"You aren't mixed so you can't get in"

"I don't want any Black woman with short hair"

"I got me a mixed girl, they elite"

"She light and bright, I am fucking with it"

"Bright eyes man, she foreign for real"

"She exotic"

"I got me a white girl, they less trouble"

"Yeah, no one fucks with Black girls because no one wants those problems"

"Why are you so loud?"

"You are just overthinking shit"

"You are just projecting shit"

"This isn't even an issue, I date Black women."

"Why are you worried about what Black men do or who they date?"

"Mixed girls are Black"

"Butch Black lesbian"

"No, no, you're exaggerating the issue"

"No, it is in your head, no one thinks like this"

"No, that isn't the problem"

"No, there isn't a problem"

"It's all in your head"

"Get over it"

Ideologies within the Black community, argued by some to be mere words, directly tie into the lives of Black women. Many outside sentiments can make light of "unwanted commentary" by reducing it to "you should not matter what they think." Or, more generally, "Black women, these common experiences of colorism and featurism, these degrading moments are merely filled words. How can you possibly, you insignificant creatures, hold on to such simple words?" But the question is, are these mere words or do they come from somewhere? Additionally, where do they go after being such words? Words do have power because they call out deeper truths. We see this when Black is called the n word. It escapes to the psyche, even implicitly. Further, these words are accompanied by actions that can hurt.

I can think of the Black Panther Party's issues with sexual violence. Kathleen Cleaver said that "the Black men would let it be known that they thought white women was beautiful and they say they didn't want any ugly black woman with short hair." This, if anything, demonstrates an old problem of self-hatred within the Black community, of the men degrading their own women, but again, these are only words, Right? Or did it harken to a deeper issue of patriarchy? Of sexual violence? In objectifying and deeming value to women by their shade? The color hierarchy says, and this rang true in the book 'Their Eyes Were Watching God" by Zora Neale Hurston, you are valued by your proximity to whiteness. This isn't a value demanded by mere words, but supported by toxic community action. Colorism and texturism have tangible real-world manifestations. It tells Black women whoever is lighter will get the job. It tells Black women, you must apologize if your hair is short from forcing perms and straighters or not a loose 2c curl. An issue voiced with the Crown Act. It tells Black women to be wary of community because if something happens in the community, be it sexual violence or aggression, you will not be the ones supported. Black women's lives are not valued unless you are an object of desirability.

Troublesome are these tongues when you consider how Black men hold value as gatekeepers of the community as well. I remember a dark skin man did not let me into a club in France, letting in the Black men with white women or those passed as "tize," an objectifying slang for girls with a lighter hue. The Black women in France told me "Oh girl, the men are the ones who control the access. They are the community. They don't really think of the darkies." I believe that is true in my own community as well. As much I have lived and felt the lives of the women before me, I know it to be true.

Which voices go heard in this community? Which historians do we keep note of? One may ask themself, "well, I know of these Black women and it is important to not let that stop you," but the framing of the question is not one to ask Black women to look past. The point is while an individual may know of Black women who influence them, that is not the case within the community. We are powerful creatures, yes, but in explaining these systems we gain clarity. We notice patterns. Black women's work goes unrecognized. Often, Black men get praise for their thoughts of community all while proving to be hypocritical in reality. The common idea of unity in our community works in a main way: to support the men and burden the women. A very gendered idea as well. Much of the work in our communities thrives off the back of women's labor. Looking at my experiences in education (Columbia and Connecticut College), Black women make up most of the boards of leadership, exert most of the work for community engagement, and without them, there would not be organizations for our community members to go to. Lived experiences are a common theme in Black feminist literature. Patricia Hill Collins, Black feminist theorist, voiced so many of my lived experiences in "Black Feminist Thought." Collins told me that Black women would need to eventually revaluate our muling, to which I agree. We must come together and craft our own community that actively deconstructs notions of white supremacy. We must hold others accountable and ultimately go to where we are loved and desired. Reminding ourselves of our value is how we choose peace and find happiness.

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