Tag: west indian feminism

Mobility Issues Reduce Women’s Accessibility To A Secure Future

When I went with my boyfriend to renew his Saint Lucian passport in downtown Castries, we climbed five flights of stairs to get to the top. Taking the elevator would have still left us with one or two flights of stairs to get to the office where passports are issued. Public buildings in Saint Lucia still leave a lot to be desired when it comes to accessibility. If it isn’t ramps positioned at 75 degree angles, it’s a lack of elevators or proper accommodations for physically disabled people.

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Black Feminism: Menstruation Taboo

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I recently felt challenged to condense my thoughts regarding my experiences with menstruation and taboo in Caribbean society. I don’t think it’s completely necessary to frequent fliers here but I will add the disclaimer that the experience that frames my experiences and observations about menstruation in the Caribbean are the experiences of a cisgender Caribbean woman and I’m applying my knowledge of black feminism and black feminist thought to how I view the subject.

Like most things considered to be “feminine” in the Caribbean, menstruation faces heavy stigma within our culture. There is both shame and pride surrounding the first menstrual cycle. Shame is one of the first lessons that we are taught about menstruation and it’s a lesson sowed so deep that the shame becomes instinct — and therefore, goes unquestioned. This root of this shame is a socially backed feeling that during menstruation, your body is disgusting and repulsive.

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Black Feminism In The Caribbean: Examining The Mulatto Effect

One of my favorite mythologies about the Caribbean that seems to be perpetuated amongst emigrant communities and foreigners alike is that we have transcended race due to our highly multiracial and integrated society. Due to my interst in black feminism, this lie has been exposed as entirely false. Even without the academic language of feminism, I knew this intuitively. While there is indeed a high degree of multiracialism, the notion of transcending race is mythical because the Caribbean still suffers from crippling anti-blackness. Nearly every person, regardless of race, is complicit in this anti-blackness on some level or another.

At this point, some of you may already think I’m crazy. How can there be anti-blackness in a place where the population is mostly black? How can I, a black person, uphold anti-blackness? In the Caribbean, despite the lack of a large class of wealthy whites, we still have racial stratification; everyone in our society is complicit in upholding it. Parents of all shades of black wish for their children to come out lighter skinned. Women are pressured to destroy their natural hair textures to conform to what is “proper” (as dictated by European standards). History is taught in school in such a way that we are ashamed of slavery but proud of the accomplishments of the British/French.

The experience of “whiteness” can be approximated by being biracial which I’ll use interchangeably with “half-white” for clarification of which biracial identity I’m referring to. I call this the mulatto effect, putting a name to the nuanced Caribbean experience of “white privilege” that creates an insulated world where lighter skinned black people do not experience the full extent of anti-blackness.

In the Caribbean, blackness is the dominating framework through which race should be discussed, but blackness in the Caribbean is heavily influenced by East Asian (mainly Chinese) and South Asian (mainly Indian) cultures and racial mixing with white people both local and foreign. Different islands have different racial compositions that add additional nuance to a discussion. While Trinidad and Guyana are known for their large populations of Indians for example, similar proportions of Indian populations do not exist in Saint Lucia.

The mulatto effect is how we can perceive the organization of the Caribbean’s racial hierarchy. The top is not necessarily white, due to an excessively small population of  white people with NO black relatives. White adjacent people who come from either historically white families or who have visible proximity to whiteness occupy the highest racial class. We may not have a significant white ruling class, but a biracial/multiracial class that receives distinctly better treatment than the majority of the “100% black” population.

Without a distinct and large white upper class we see anti-black dynamics play out in a way that misleads people to believe we have transcended race. We’ve merely transplanted a racial hierarchy in a way that suits our population. The closest to white occupy the top, whereas the furthest away from whiteness occupy the bottom of the hierarchy. Every aspect of this hierarchy was constructed during colonialism and has not disappeared, even today.

Racial hierarchies aren’t just theories. Reflecting on my time in primary school for example, there were a number of occasions where half-white students — myself included— were spared punishment because they came from “good” families. While many black students in the class came from similar or higher economic classes, they were not spared punishment. They lacked the visible “goodness”, that was in this case, applied to visible whiteness. In customer service, visibly half-white people, especially those who don’t look local, receive better treatment than dark skinned locals. There are a number of other ways in which half-whiteness/whiteness is privileged with regards to beauty standards, assumptions of intelligence and more. I could go on forever pointing out the ways in which half-whiteness is privileged.

So what is the point of all of this? Why draw your attention to a racial hierarchy that I myself benefit from due to my white father, and my specific biracial phenotype (light skinned, loose curls, thin, able-bodied)? As a feminist and an anti-racist, with a commitment to social justice and equality, I recognize that this hierarchy is oppressive to everyone. Racial hierarchies like this one uphold destructive colonial mindsets that were created with the goal of maintaining black subjugation. The first step we can take in decolonizing (in this regard) is by recognizing where we see “the mulatto effect”. Where do we see our privilege or our oppression?

Most non-white people in the West Indies can intuit that they are treated differently for being darker, for having “bad” hair etc. These feelings and notions are patently invalidated as bitterness or jealousy. There is no vocabulary to speak about the injustice of having half-white citizens prioritized and treated significantly better than non-white citizens. The vocabulary doesn’t matter as much as our ability to recognize the injustice. I invite you to consider moments when you felt like your blackness was a mark, when you were dehumanized or privileged because of your skin tone. Both reflections are important since without biracial recognition of our privilege, we cannot possibly hope to remove the colonial stain on our region. Through recognition and self-reflection, you will have taken the first individual steps towards radical politics and regional black liberation. Of course, as activists and as individuals, we still have a lot of work to do.