Angela Davis Archives - Not Even Past

By Daina Ramey Berry and Kali Nicole Gross

A few years ago, we were approached by Beacon Press to write a history of Black women in the United States. We felt both honored and overwhelmed by the task. Before we began, we needed to first take a survey of the field and understand our place in it.

Anna Julia Cooper (1858-1964).

The field of Black women’s history has generated a plethora of scholarship for more than a century. Anna Julia Cooper, the first African American woman to receive her PhD in History and Romance Languages (University of Paris, the Sorbonne, 1925) was part of a small group of early historians. Cooper is widely regarded as one of the first writers of Black feminist thought.[1] In the 1940s several Black women received their PhDs in History including Marion Thompson Wright who was the first to earn a PhD in the United States (Columbia University). Over the last fifty years, female scholars have published numerous works on Black women including anthologies, encyclopedias, primary document readers, biographies, and thematic studies of women in the diaspora.

Black women’s history emerged as a unique field in the early 1970s, in the heart of the women’s rights movement, at a time when colleges and universities established women’s studies programs and courses. In 1970, Toni Cade published the anthology, The Black Woman, as one of the first seminal collections of writings about Black women.[2] Two years later, Gerda Lerner released a primary document reader, Black Women in White America, a book filled with evidence of Black women’s contributions to American history. Adopted for classroom use, Lerner’s book served as the first compilation of document driven histories of Black women in America. Following her, historians Sharon Harley and Rosalyn Terborg-Penn published The Afro-American Woman: Struggles & Images (1978).[3] These volumes served as starting points for the field.[4]

Black women demonstrate for Women's Liberation in the 1960s with signs that read "Free Our Sisters Free Ourselves" and "Women's Liberation" with a raised fist

“Women’s Liberation” meant addressing specific challenges for black women in the 1960s. (David Fenton/Getty Images via Timeline/Medium)

Many of these early writers were activists in the classroom and in their communities. The scholarship they produced in the 1970s evolved in a period of activism where women fought to be recognized in society, at colleges and universities, and in historical scholarship. Such activism, particularly among Black lesbian women who attended the Combahee River Collective in 1974, forced mainstream scholars to consider the diversity of Black women’s experiences in America. Women at Combahee illustrated how their experiences intersected along multiple categories including race, class, and sexuality, offering experiences that Kimberlee Crenshaw a decade later called “intersectionality.”[5] They also prompted a proliferation of texts that addressed how Black women lived, worked, and loved at these intersections.

Three rows of young African American women dressed in white nursing uniforms and headresses.

Women’s War Relief Club, Syracuse, New York c.1914 (Jesse Alexander Photograph Collection NYPL/Schomburg Center)

The 1980s marked the first significant increase in publications in the field of Black women’s history. So, it is not a surprise that the nascent field welcomed Angela Davis’s, Women, Race, & Class (1981) as writers began to consider the dynamic nature of Black womanhood, again, prior to having a term to describe it. Like their foremothers a decade earlier, writers in this decade also published primary document anthologies such as Dorothy Sterling’s We Are Your Sisters: Black Women in the Nineteenth Century (1984).

The eighties also produced books that provided overviews of Black women’s experiences such as Paula Giddings’s groundbreaking study, When and Where I Enter: The Impact of Black Women on Race and Sex in America (1984). A year later, Deborah Gray White answered Angela Davis’s call to explore the experiences of enslaved women with Ar’n’t I a Woman?: Female Slaves in the Plantation South (1985) and Jacqueline Jones examined Black women’s experience with unpaid and paid work in Labor of Love, Labor of Sorrow: Black Women, Work, and the Family from Slavery to the Present (1985).

An African American woman is hanging quilts on a clothes line.

The women of Gee’s Bend—a small Black community in Alabama—have created hundreds of quilt masterpieces dating from the early twentieth century to the present. (Photo: Gee’s Bend Quiltmakers)

By the 1990s the field had been in full force for about twenty years with a growing national organization. The Association of Black Women Historians (ABWH), founded in 1979, became the professional and professionalizing steward of the field. Pioneering historians of the previous two decades mentored students and kept publishing work in the field. Darlene Clark Hine, an institution building scholar, helped push the field in several directions by publishing books, reference works, and anthologies.[6] After decades of work, she would receive recognition from President Barack Obama in 2013 with the National Humanities Medal. Along with Giddings’ When and Where I Enter in the 1980s, Hine and Kathleen Thompson’s A Shining Thread of Hope: The History of Black Women in America (1998) served as foundational texts for the field for next two decades. These books shaped and fueled an abundance of scholarship in the nineties, including work by the founders of ABWH and others who pioneered defining theoretical approaches to Black women’s history and confirmed that we have a clear canon. These included but were not limited to Hines’ “culture of dissemblance,” Evelyn Brooks Higginbotham’s “politics of respectability,” and Ula Y. Taylor’s “community feminism,” among others.[7]

Scholarship from the turn of the century in 2000 until today has witnessed a dynamic boom as three generations of historians are publishing work on a variety of themes. We are at a profound moment where many of the founders of Black Women’s History are still alive and continue to publish books, articles, and anthologies. These pioneers are able to witness, shape, and support multiple generations of historians. This also means that we have a pipeline of scholars and scholarship that is building on these foundations and creating new histories that bring Black women into all aspects of American and diasporic history. The 2015 Cross Generational Dialogues in Black Women’s History conference at Michigan State University brought these scholars together to pay homage to those who created the field and those who are the future of it. Scholars of the first generation of Black women historians sent their students out to produce more work for this field. They offered studies of Black women and slavery, reconstruction, convict leasing, civil rights, Black power, and a host of other topics and time periods.

A number of those founding scholars, as well as their students, generously read and advised us on how we might proceed in writing a newer survey. In 2019, we held a historic manuscript workshop at Rutgers University. For the better part of day, ten Black women historians from across the country, met to read and critique early drafts and outlines. It was an extraordinary event that compelled us to find meaningful ways to build on vital existing scholarship, while adding new histories and experiences into the historical record. We include everyday and elite Black women, enslaved and free, artists and activists, poets and athletes, Black queer women, politicians and incarcerated women. Our work, A Black Woman’s History of the United States, serves as the current generation’s study even as we have paid homage to the scholars who paved the way for us. Our hope is that this contribution will make an impact on this field and the wider reading audience.

LISTEN to Berry and Gross discuss their work in an interview by UT History graduate student, Tiana Wilson, here on the podcast “Cite Black Women”.

And read about Wilson’s interview here on the “Cite Black Women” blog.

Banner image credit: Schomburg Center for Research in Black Culture, Photographs and Prints Division, The New York Public Library. “White House Conference Group of the National Women’s Council (Mary McLeod Bethune, center; Mary Church Terrell, to her right)” The New York Public Library Digital Collections. 1938.

[1] Anna Julia Cooper, A Voice from the South: By A Black Woman of the South (Xenia, Ohio: The Aldine Printing House, 1892).

[2] Toni Cade, ed., The Black Woman : An Anthology (New York: New American Library, 1970).

[3] Dorothy Porter, “Forward,” in Sharon Harley and Rosalyn Terborg-Penn, eds., The Afro-American Woman: Struggles & Images (1978. Reprint. Baltimore: Black Classic Press, 1997), viii.

[5] Kimberlé Crenshaw, “Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics,” University of Chicago Legal Forum: Vol. 1989, Article 8. Available at: https://chicagounbound.uchicago.edu/uclf/vol1989/iss1/8

[6] Selected single authored and co-authored books by Darlene Clark Hine include Black Women in White: Racial Conflict and Cooperation in the Nursing Profession, 1890-1950 (Bloomington: University of Indiana Press, 1989); Hine Sight: Black Women and the Re-Construction of American History (New York: Carlson Publishing, 1994); and A Shining Thread of Hope: A History of Black Women in America (New York: Broadway Books, 1998). Edited and co-edited reference works and anthologies include Black Women in United States History: 16 volumes, plus the guide (New York: Carlson Publishing, 1990); Black Women in America (1994; Reprint. New York: Oxford University Press, 2005); We Specialize in the Wholly Impossible (1995); and Beyond Bondage: Free Women of Color in the Americas (Urbana: University of Illinois Press, 2004).

[7] Darlene Clark Hine, “Rape and the Inner Lives of Black Women in the Middle West,” Signs 14, no. 4 (Summer 1989): 912-20; Evelyn Brooks Higginbotham, Righteous Discontent: The Women’s Movement in the Black Baptist Church, 1880-1920 (Cambridge: Harvard University Press, 1993); Ula Y. Taylor, The Veiled Garvey: The Life and Times of Amy Jacques Garvey (Chapel Hill: The University of North Carolina Press, 2002).

by Ashley Farmer

One has to only look at a few headlines to see that many view black women organizers as important figures in combating today’s most pressing problems. Articles urging mainstream America to “support black women” or “trust black women” such as the founders of the Black Lives Matter Movement are popular. Publications, such as Time, laud black women’s political leadership—particularly when they mount a challenge to the status quo such as Stacey Abrams’ victory in the Georgia Democratic Governor primary. At the core of these sentiments is the recognition that black women have developed and sustained a liberal democratic politics that is conscious of and responsive to the interconnected effects of racism, capitalism, and sexism and that their approach can offer insight into current socio-political issues. The media often frames these and other women’s efforts as a manifestation of the current political moment divorced from the longer tradition of black women agitators and organizers to which they belong. Many of the black women making headlines today for their work in advancing civil rights and social justice ideals draw from these earlier traditions, including from the Black Power Movement of the 1960s and 70s.

Portrait of Angela Davis spray-painted on a wall.

Portrait of Angela Davis (Photo: Thierry Ehrmann / Flickr)

Although often thought of as civil rights’ “evil twin,” in the words of historian Peniel Joseph, Black Power was a diverse and diffuse collection of organizations, activists, and ideas. This movement spanned the political spectrum, states and continents, and stretched into both the grassroots and national arenas. Despite these variations, activists across the globe were united in support of the central pillars of Black Power—black community control, black self-determination, and black self-defense—broadly defined. In the latter half of the twentieth century, a bevy of organizations ranging from the Black Panther Party to the All-African People’s Party supported and advanced these principles.

Black women were at the epicenter of this movement. Some joined national organizations and served in both rank-and-file and leadership roles. Others found a way to enact ideals like community control and self-determination through local neighborhood or welfare rights organizations. Whatever avenue they chose, female Black Power activists were not only vital to the infrastructure of the movement, they also advanced gender-specific interpretations of its governing axioms. Complicating common assumptions about their marginalization in the movement, black women activists fought for more inclusive understandings of Black Power, ultimately causing many organizations to adopt a more radical critique of racism, sexism, and capitalism.

Members of the Third World Women’s Alliance marching in NYC in 1972 with a banner reading Welfare Rights Organization (Credit: Luis Garza).

Members of the Third World Women’s Alliance in NYC in 1972 (Credit: Luis Garza).

Women in the Black Panther Party exemplified this gender-conscious ethos. Huey Newton and Bobby Seale founded the party in October 1966 in Oakland, California in response to rampant police brutality. However, the Black Panther Party quickly became a collective with a more expansive vision that included defending the black community, developing community programs to increase self-sufficiency, and fostering political education—albeit with a masculinist framing. Women joined the group a year after its founding, participating in all aspects of its programming and endorsing its principles. The first female member, Tarika Lewis, participated in political education classes, attended rallies, and was an artist for the party newspaper, The Black Panther. As the party developed, other women including Ericka Huggins and Elaine Brown joined the group. By the 1970s, Huggins edited the newspaper and Brown ran the party. Indeed, women became Panthers in droves, eventually comprising about two-thirds of the rank-and-file across forty chapters. As they organized, they challenged their male counterparts to rethink their commitment to patriarchal ideas of leadership, activism, and revolution, openly debating sexism within the movement and developing artwork and articles that framed black women as the consummate political actors. Their efforts worked. The Black Panther Party, often thought to be an exemplar of Black Power sexism, adopted more egalitarian polices toward women in both name and practice.

Members of the Third World Women’s Alliance in NYC marching in 1972 and carrying a banner that reads "Hands off Angela Davis" (Credit: Luis Garza)

Members of the Third World Women’s Alliance in NYC in 1972 (Credit: Luis Garza)

Other women, such as members of the Third World Women’s Alliance (TWWA), chose to engender and re-gender Black Power through what historian Stephen Ward calls, “Black Power feminist” groups. This organization originated as a women’s caucus within the Student Non-Violent Coordinating Committee (SNCC), which, by the late 1960s, advocated for globally-minded, anti-imperialist politics expressed through Black Power principles and positions. As it developed it became a collective of “black and other third world women” fighting “all forms of racist, sexist, and economic exploitation.” Through their newspaper, Triple Jeopardy, members developed an ideological platform and activist agenda that interpreted Black Power principles through this global, gender-specific, and intersectional lens. Articles about anatomy and reproductive rights fostered gender-specific understandings of self-determination; images of black and brown women arming themselves supported a capacious understanding of self-defense. These publications, as well as their collaborations with other Black Power era groups, helped produce more nuanced understandings of Black Power. Their multi-faceted approach to liberation also laid the groundwork for what we now call intersectionality.

Female Black Power organizers’ diverse organizing efforts are visible in activism today. The grassroots networks that progressive candidates like Abrams used to win the primary, as well as her endorsement of universal pre-K and affordable housing, build on the efforts of women such as Huggins and Brown, who dedicated much of their lives to developing capacious forms of community control. More radical organizers, such as the three women founders of the Black Lives Matter movement, carry on TWWA-like traditions of global anti-imperialist solidarity, intersectionality, and black self-determination through self-definition.

My new book, Remaking Black Power: How Black Women Transformed an Era, examines these and other women activists in order to better understand black activism past and present. It centers on black women’s ideas and organizing in order to foreground how they might help us rethink the historical and historic uses of Black Power in addressing all facets of oppression. Understanding the historical activism of black women organizers can reveal new sites of theoretical and organizational possibilities and shine light on the ways that we might move toward different and more equitable worlds today.

Ashley D. Farmer, Remaking Black Power: How Black Women Transformed an Era

“Online roundtable on Ashley Farmer’s Remaking Black Power,” in Black Perspectives, the blog of the African American Intellectual History Society, April 13, 2018.

For more on black women and Black Power, Prof. Farmer recommends these.

Robyn C. Spencer, The Revolution Has Come: Black Power, Gender, and the Black Panther Party in Oakland (2016).
A great book for anyone looking to learn more about the gender politics of the Black Panther Party.

Dayo F. Gore, Jeanne Theoharis, Komozi Woodard, Want to Start a Revolution? Radical Women in the Black Freedom Struggle (2009).
A strong collection of essays that explore black power and black radicalism from its origins to its apex.

Assata Shakur, Assata: An Autobiography (1988, 2001)
The life story of Assata Shakur, her journey into activism, membership in the Black Panther party, and her arrest and her current exile in Cuba.

Elaine Brown, A Taste of Power: A Black Women’s Story (1993).
A great autobiography that describes Brown’s journey to becoming a leading Black Power activist and leader of the Black Panther Party

Nico Slate ed. Black Power Beyond Borders: the Global Dimensions of the Black Power Movement (2012)
A collection of essays that speak to the global scope and reach of U.S-centered ideas of Black Power.

Featured image photo credit: Black Panthers at a rally in Oakland, Calif., in 1969, from the documentary “The Black Panthers: Vanguard of the Revolution.” (Photo: Pirkle Jones and Ruth Marion-Baruch).

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