Last month I posted a “Quote Roundup” from the memoir Some of Us: Chinese Women Growing Up in the Mao Era and following that I posted one of my favorite Barbara Smith quotes. To backtrack, I’d like to introduce “Quote Roundup” as a quick way to show our readers how historians and other thinkers and activists before us have struggled with similar issues that we have. These ideas inspire us to continue having difficult dialogues. This week’s Quote Roundup is from Vicki L. Ruiz and Virginia Sánchez Korrol’s Latina Legacies, a book we all (RE/VISIONIST staffers) read in Lyde Cullen Sizer’s Visions/Revisions in U.S. Women’s History class. Continue reading
Ernestine Rose was a nineteenth century Polish-born, Jewish atheist, freethinker, women’s rights activist, and abolitionist. This year I researched Rose’s atheism and human rights advocacy in Priscilla Murolo’s Revolutionary Women class, so I was very excited to hear that the Ernestine Rose Society is sponsoring a Bicentennial Celebration in honor of her birthday.
When Rose arrived in the United States in 1836, she became involved in the annual Thomas Paine celebrations, honoring Paine on his birthday every year. In taking her lead, please come out to learn more about Rose and honor her legacy!
Sunday, April 25 at 2:30 p.m
Judson Memorial Church and Cultural Center
55 Washington Sq. South, Greenwich Village, New York. Continue reading
Feminism is the political theory and practice that struggles to free all women: women of color, working-class women, poor women, disabled women, lesbians, old women – as well as white economically privileged, heterosexual women. Anything less than this vision of total freedom is not feminism but merely female self-aggrandizement.
– Barbara Smith
by Mallory Knodel
Organizing for the second United States Social Forum (USSF) is increasing in intensity as the forum – to be held at Cobo Hall and Hart Plaza in Detroit, June 22 – 26, 2010 – approaches. Deep debate broke out among its organizers over the political paradox of corporate social networking and its role in progressive organizing. Should there be a link to corporate, social networking websites such as Twitter and Facebook on the USSF website’s homepage?
The USSF is a grassroots movement in the tradition of the World Social Forum (WSF) and was conceived in the throes of the international anti-globalization movement of the late 1990s. The first WSF gathering was held in Brazil in 2001 and quickly became an activist’s utopia: maintaining open space for democratic convergence to address global crisis in the face of late-stage capitalism. Its slogan “Another World is Possible” highlighted the social forum movement’s emphasis on creating alternatives to capitalism. The history of the WSF and other forum events are not without controversy. The most common criticism aimed at dominant NGOs (non-governmental organizations) involving accusations that non-profit participation precludes a fully democratic process. The WSF model spread across the globe taking on many local and thematic forms and gathering hundreds of thousands of participants each year to address issues of human rights, poverty, land reform, identity politics, and alternative systems of resource sharing and collaboration. Many activists still maintain that the social forum is not so much a movement as it is a place of convergence, a completely free and unrestricted open space. As the open space model has developed, it has incorporated examples of “open virtual space,” such as the “Expanded Format” of the Belem WSF in 2009, where self-organized activities were held via video/audio conferencing and internet chat. Continue reading
by Nydia Swaby
“A nation without great women is a nation frolicking in peril. Let us go forward and lift the degradations which rest on the Negro woman – God’s most glorious gift to all civilizations.”
~Amy Ashwood Garvey
If you ask a Jamaican to name a national hero, the first person that usually comes to mind is Marcus Garvey, the Black Nationalist who popularized the movement of Pan-Africanism in the early 20th century. Based on his belief that the only way to improve the conditions of black people around the world was to unite them into one racial community Marcus Garvey founded the United Negro Improvement Association (UNIA) in Kingston, Jamaica in 1914. The influence of “Garveyism” can be traced throughout the Afro-Caribbean, United States, and Africa. People of African heritage from every corner of the world know of Marcus Garvey’s philosophy and writings.
Unfortunately, the same cannot be said of Amy Ashwood Garvey, Marcus Garvey’s first wife and co-founder of the UNIA. Serving as a representative of the Pan-African movement Amy Ashwood lived a politically active life independent of her relationship with Marcus Garvey. She toured the United States, all islands of the Caribbean, South and Central America, Europe, the British Isles, and West Africa lecturing on the need for unity among people of African descent and chronicling the experiences of the people she encountered with the goal of publishing her findings. To date, none of Amy Ashwood Garvey’s manuscripts about her travels and humanitarian work have ever been published. However, two biographies have been written about her life, and she is referenced in several articles and books on Caribbean radicalism, Pan-Africanism, and Black nationalism. Continue reading