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Carrie Mae Weems, 1976. Photo by Dawoud Bey
Although Black women have not always identified with labels such as “feminist,” Black women have advocated for women’s issues as early as the 19th century. Black women have fought for economic justice/equality, against racism, against sexism, and against imperialism throughout U.S. history. In fact, the first wave white feminists learned much of their organizing and political strategies from Black, female abolitionists.
The late 1960s and the 1970s did witness an increasing number of Black women articulating their experience around the words “feminist” or “feminism,” but also a number of Black women challenging the structure of feminist movements. The Women’s Liberation Movement (WLM) took the nation by storm, voicing many women’s grievances, but it did not appeal to many Black women and women of color who interpreted the movement’s work as an agenda that principally furthered white, upper-class women’s issues. Furthermore, many Black women considered their involvement in mixed gender spaces more pressing because they identified more with their male counterparts’ struggles than with the affluent white women’s problems. Kathleen Cleaver explained this phenomenon:
Although the climate of the BPP proved difficult to articulate in terms of gender politics, it was due to Black women’s participation in mixed gender groups and organizations (as opposed to the tendencies of some white, radical feminist groups who championed separatism), that Black women could interrogate the sexist and misogynistic ideologies present in anti-oppression organizations. Various BPP chapters even collaborated with the Women’s Liberation Movement at times, such as in 1969 when WLM members protested the cruel treatment of imprisoned Panther women.
Black women’s presence in the BPP forced men to reconsider their sexist assumptions. Even Party leaders like Eldridge Cleaver shifted positions. In 1968, Cleaver limited Black women’s political potential only to “pussy power,” or, the idea that Black women should withhold sex from Black men until he was ready to “pick up a gun” and embrace his own activism. In contrast, a year later, responding the cruel treatment of Black Panther women in prisons, Cleaver asserted that “if we want to go around and call ourselves a vanguard organization, then we’ve got to be… the vanguard also in the area of women’s liberation, and set an example in that area.” Black women demonstrated that sexist gender norms could not dictate their worth, and that in the grand scheme of things, the police imprisoned them just as they imprisoned Black men, and that white society had stripped them of their femininity just as it had stripped Black men of their masculinity.
Anon. “Panther Sisters on Women’s Liberation.” In Heath, ed. Off the Pigs! Pg. 339.
Cleaver, Eldridge. “Message to Sister Erica Hugggins of the Black Panther Party.” The Black Panther Party. 5 July 1969. Reprinted in Foner, The Black Panthers Speak. 98-99.
Cleaver, Eldridge. “Speech to the Nebraska Peace and Freedom Party Convention,” 24 August 1968. Pg. 22
Matthews, Tracye. “No One Ever Asks, What a Man’s Place in the Revolution Is”: Gender and the Politics of The Black Panther Party 1966-1971.” In: The Black Panther Party [Reconsidered]. Edited by Charles E. Jones. Black Classic Press, Baltimore, 1998. Pg. 274, 284, 290.
What’re your thoughts on polyandry? And matriarchy?
“Semyaza at Panias” - Mitchell Nolte
Again, you see a big shift in 1960. But that's true for both black and white families, and it's a shift that has been oft-commented upon. The change in marriage is not a "black" problem, and I am not even convinced that it is a "problem." People who want us to go back to 1880 should have the intellectual courage to advocate for the entirety of their vision, not just the parts they like. It is not simply a question of "Is marriage good for kids?" It's "Are shotgun marriages good for kids?" "Should marriage be valued at all costs, including enduring abuse or ill-treatment?" "Should women marry men regardless of their employment prospects and their contact with the correctional system?" My sense is democratic. I think that human beings are pretty logical and generally savvy about identifying their interests. Despite what we've heard, women tend to be human beings and if they are less likely to marry today, it is probable that they have decided that marriage doesn't advance their interests as much as it once did. It's worth noting that it is not simply women with children who aren't marrying, but women period. Indeed, black women today who are unmarried are having fewer kids than at any point in our recorded history. Mouthing platitudes about culture is fun if you want to be right. But if you really want to know, it's a little harder.
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Black matriarchy appears to have caused the downfall of the Black family, depending on who you ask. This particular myth results from scientific racism about Black family life. This belief aims to blame the disenfranchised for the way their families are arranged.
Scientific racism tends to blame Black women for Black men’s life outcomes, like other myths about Black sexuality. For instance, historian Philip A. Bruce held many assertions about Black people that helped provide the cover for lynching in the postbellum America.
The assertions Bruce made about Black women relied on the Jezebel stereotype, which portrayed Black women as hypersexual:
In Bruce’s eyes, Black women who saw no “immorality in doing what nature prompts,” who did not “foster chastity” among their own daughters, were not only responsible for their own denigration but for that of the entire race. Even the Black man’s alleged impulse to rape was the Black woman’s fault. Historically, the stereotype of the sexually potent Black male was largely based on that of the promiscuous Black female.1
Simultaneously evoking the stereotype of Black men as hypersexual, this myth helped to cover up consensual interracial relationships between Black men and White women as well as the rape of Black women by White men.
This trope played a role in the political system in the modern era too. Daniel Patrick Moniyhan published The Negro Family: The Case For National Action In 1965 in 1965 while acting in the capacity of Assistant Secretary of Labor to Lyndon B. Johnson.
Moniyhan observed a majority mothers tended to lead Black households independently. He argued family structure explained poverty in Black households. While Moniyhan later insisted his report focused on class, the backlash suggested his report evoked stereotypes of dysfunction in Black families, particularly at the expense of Black mothers.
Public perception of Black motherhood gets manipulated through various negative stereotypes. Some of these portrayals vary according to historical era. For instance, during slavery, Black women faced the Mammy stereotype as the raised White women’s children.
One particularly destructive perception of Black motherhood emerged during the 1970s. The “Welfare Queen” got associated with Black single mothers after a woman by the name of Linda Taylor committed tax fraud. Ronald Reagan later used the story as a flashpoint for his campaign promise to cut back welfare programs.
People perpetuate this stereotype to this day, often asserting Black people should get off welfare and get a job even though most recipients of food stamps identify as White. As a result of this paradox, those who benefit most lose out on access in a failed effort to disenfranchise those who have the least.
Some West African cultures from which Black Americans came did practice matrilineality. Therefore, women did possess some influence in society and family life. Nevertheless, patriarchy dominated the economy, ideology, and government in precolonial Africa too.
Slavery perpetually disrupted Black families. While the nation recognized the marriages of free Black people, slaveowners viewed enslaved marriages as mostly ceremonial. They often sold families apart. After the end of the slave trade, breeding programs centered on Black women intensified. Thus, historically slavery forced Black people to conceive of family through extended rather than nuclear ties.
Even when marriage increased among Black people after the Civil War, Black women traditionally worked outside the home. Later on, economic policy and law enforcement eroded the fortunes of Black men. This left Black women the primary breadwinner in many households.
Nevertheless, people should read statistics Black marriage and motherhood with a grain of salt. A number of databases categorize women as single even when they live with their child’s father. Historically, surveys have not adequately captured non-married families, which Black people have resided in for the better part of their time in the Americas.
Therefore, starting with myth of Black matriarchy, society tends to mischaracterize the the experience of Black single mothers in America. Think twice before spreading this disinformation too!
Giddings, Paula J. “When and Where I Enter.” (122 -3) iBooks. 
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 Postdoctoral Researc Fellow at the Clayman Institute for Gender Research at Stanford University.Learn more here.
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