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What she knew was toil and work as arduous as any man could endure. I have plowed, and planted, and have gathered into barns, and no man could head me! I could work as much, and eat as much as man - when I could get it - and bear the lash as well! I have borne thirteen children and seen most all sold off to slavery, and when I cried out with a mother's grief, none but Jesus heard me! In her groundbreaking and canonical work (1949, 1st English trans., 1953), Beauvoir set the course for the subsequent study of the “woman question” in the West by putting the issue of gender into focus.
The other follows a method whereby the voices of women of color are added to the conventional curriculum in a sort of separate but equal manner.
Smith believes that it is necessary both to retrieve the writings of black women and to place them before black feminist literary critics who are able to interpret these writers experiences.
She argues that black women writers share a singular tradition of styles, themes and aesthetics that are rooted in a shared culture of oppression.
This latter approach has been called the “additive” approach.
Because it simply adds the voices of those historically excluded from the mainstream feminist canon, but does not examine the constitution of these voices within the contexts of power that have given rise to them, it carries the risk of essentializing gender and race, or assuming these categories to be fixed and timeless.
Section Five reviews the struggles of Latina and Asian American women, the specific questions of identity they confront, and how these relate to mainstream feminism. As such, they need to be addressed systematically, along with class and all other systems of domination.
The structural aspect is evident in the ease by which biological racism morphs into cultural racism, spawning condescending and racist attitudes toward third world women, and a blindness of “first world” complicity in third world oppressions. feminism since the inception of a women’s movement in the United States. She stood almost 6 feet tall and bore the scars of brutal beatings, the sale of her children, and the loss of her own parents while she was sold off into slavery.White men cast themselves as protectors of white women, sheltering them from the presumed threat of black male sexual prowess, while simultaneously securing white women’s adherence to ideals of chastity and femininity (Brooks-Higginbootham, 1989: 132).These ideals were further re-inscribed by white women in their perceptions and accusations regarding black male sexuality. Wells had made the same observation, arguing that white men maintained their ownership over white women’s bodies by using them as the terrain for lynching black males (Carby, 1986: 309).It comes as little surprise, then, that by joining anti-lynching campaigns white women were not only defending black males, but simultaneously reacting against Southern chivalry and their roles as fragile sex objects (Brooks-Higginbootham, 1989: 133).The more popular approach to the question of race and feminism, however, seems to have been the "additive" approach.With respect to the former, Jacquelyn Dowd Hal highlights the interconnections of race and gender in her discussion of lynching.