The Disparity in Health Care and Resources for African-American Women

When I was fourteen years old I found a small lump in my left breast. That lump would later grow to the size and shape of a small lemon. When my mother and I expressed concern we were told that there was nothing wrong with me. After our continued persistence the doctor decided to have surgery “because it was bothering me so much.” By the time the breast surgeon decided to operate, the lump was visible through a thin shirt and I was 16 years old. The surgery would reveal that the lump contained 75% cancerous cells. Fortunately for me the cancer had not spread and I was able to return to a relatively normal life after three surgeries. Others are not so lucky. Although white, middle-aged women are more likely than any other race to be diagnosed with breast cancer, African-American women are more likely to die from it. Part of the reason for this disparity stems from distrust in the health care system by African Americans after decades of predatory health care practices, the lack of early detection and preventative measures, and unaffordable healthcare. This paper seeks to address the specific reasons for the disparities in the treatment of African-American women in the health care industry, especially in terms of breast health, how the gap can be closed, and the resources available to women of color now.

This topic is definitely relevant to the  topics in the Frontier Capstone course as it deals with both race  and sexuality. African-American men and women have be subjected to predatory health  care practices because of their race including experimentation with  infectious diseases and many  have  been killed in the name  of science. African-American women face predatory practices  as African-Americans and as women, a fact the  intersectionality and black feminist movements intend to change.

It may be argued today that the movement should be change the disparity in all minorities, not just African-Americans, but  studies have shown that African-Americans face the most discrimination in terms  of  health care practices. And while it is also known that African-American are less likely to seek  preventative treatment, centuries of abuse has embedded the distrust that causes this fact and only system policy changes can  reverse it.

The Pornography Industry's Obsession With Labels

April Flores A.K.A Fatty D A.K.A Fatty Delicious is a pale, bright red haired, Latina adult film star. She is a large woman with a larger personality and she is out to change the way the porn industry views thicker women. In the porn world larger women are not considered to be attractive in the sense that thinner women are. Thicker women must be confined to fetish groups along with other types of se that are considered abnormal. Larger women, such as myself, are considered lazy, unhealthy, and undisciplined among others. In Fatty D’s article, “Being Fatty D: Size, Beauty, and Embodiment in the Adult Industry,” she discusses the difficulty the porn industry has with the concept of a plus sized woman being sexually desirable. AVN (Adult Video News) was quoted as stating that BBW porn (Big Beautiful Women) allows “allowing those too embarrassed to actually be seen with fat chicks the opportunity to jerk off to them in the privacy of their home.” Plus-sized women are often depicted as disgusting, sexual deviants in pornography. The article noted some of the derogatory titles Fatty D had come across: “Cash For Chunkers,” “All Ass No Face,” “Double Dipped Faties,” and “Fat Cocksucking Whores” are a few. Now this isn’t to say that only plus-sized women are degraded and dehumanized in pornography or in society for that matter because we are all aware that it simply isn’t true. This just provides an example. The fact is pornography simply mimics the society that it is associated with. In pornography it is easy and even accepted to try to confine everyone to neat little categories that we feel they belong to. We have clear definitions of what it means to be attractive, straight, sexy, and so on. But everything is not black and white. Does labeling someone as part of the BBW community really provide those members with community of which they will be accepted or  does it just further acknowledge the fact that they do not meet the qualifications to be accepted in “normal” society?

 

 

 

 

“Being Fatty D: Size, Beauty, and Embodiment in the Adult Industry”-April Flores

Excluded: Making Feminist Movements More  Inclusive-Julia Serano

 

The Race Issue

When I was in my sophomore year at the University of the District of Columbia I met a guy in one of my business courses. He was a southern gentleman who had just come home from the navy and his name was Cody.  I thought he was the sweetest thing ever and I couldn’t wait to tell my parents about him. My mother was happy that I had found someone that shared my values and intellect. I gushed when I showed her his picture that was on my phone. I also showed it to my father as he walked passed me. “I hope you’re not planning on bringing that white man to this house,” he scoffed as he walked into this kitchen. “One day you’re going to find a nice BLACK man to marry.” I’ve never looked at my father as a prejudiced man. He never made any bigoted comments and my schools and, as a result, my friends were widely diverse. And yet still the topic of interracial relationship was a sore was a tender subject. Even after all these years interracial dating is still considered taboo. When most people think of interracial relationships they think of black men running off with white women. We think of comments like Terrence Howard, saying that black women are no good and only bring you down. Black women, especially those in the older generations, still believe that black men who gain success will leave their black girlfriends or wives for more desirable white women. And then when do look at men like Terrence Howard,  Tiger  Woods,  Robert Griffin III, and even Kobe  Bryant who are supposed to be role models within the black community and either only date or cheat on their  black spouses with women of different races. It would seem that this would no longer be an issue and that people should be able to have a preference and love who they choose to love. But when we live in a society when light skin is valued over darker skin, when the black race is even divided between “team light skinned” and “team dark skinned,” when black women are still over sexualized in media and deemed unworthy at home, when a black man, when trying to pick up a black woman, refers to her as “exotic looking” instead of acknowledging her beautiful African roots, we know that it isn’t possible. When a black woman is told that she should straighten her hair because “it doesn’t look,” or that she needs to find herself a white man because at least he will have good credit, when black men are constantly berated by black women on television, we know it is not possible. And as long as we place a  bandage on society’s wounds we  will continue to feel uncomfortable instead of healed.

Where is the Chunky Love?

I am chunky. That is the term I’ve given myself since I have found that since I was a little girl that I have been too large to be considered small and too small to be really accepted by the big girl community. I dreamed to be thin. I had perfected the art of “poking in” my pouch since the age of eight. My beautiful, plus-sized and perfectly round aunt would say “Darice you will never be skinny. But hey, look at me, I’m fat and I’m happy." Those words only seemed to terrify me further. My mother would console me by saying that I would thin out as I got taller but that didn’t happen. I have a short frame, large breast, and a round face and tummy.  I struggled with my weight throughout my childhood and even now. I was always considered cute but not just not the right type when it came to guys. It was almost like the guys at school were ashamed to talk to me.  I had all but completely lost my confidence when I found a guy, out of school, who liked me. He REALLY liked me and was proud to show me off in public. But I began to notice little things about him soon. He always wanted to feed me. I can only really remember one date that didn’t include going out to eat. One day we were leaving the Starbucks where he worked and after he had convinced me that I needed a 550 calorie Caramel Frappuccino I joked “you would think you wanted to get me fat.” But he did. He replied “You would just be perfect if you gained about 20 more pounds.” And that cycle continued for me. Too fat, too small. Too fat, too small. 

Society has taught us that in order to be accepted you must be conventionally beautiful; that you must be tall, slender, and without noticeable flaws. More recently it has become popular to be considered “thick”-having and unnaturally small waist with large breast and an even larger behind. Larger women who are a little more round in the middle are starting to finally be accepted as well. It was great that “Homeland” featured a partially nude plus sized woman during their sex scene. & while I would have preferred that they didn’t choose to have Quinn sober in the scene, further perpetuating the stereotype that larger women are only sexy when intoxicated, they redeemed themselves when Quinn not only took the woman to breakfast but defended her honor in the face of two jerks. I am extremely proud of this. I am happy that I have a plus sized sister who is confident in her own skin and lives during a time where it is acceptable for a large woman to walk down the street of her tall, slim boyfriend with minimal glares. I guess my question remains “Why only the extremes?” In the media we either see the skinny chick or the fat chick. When are the ones who fall just short of one of the categories going to be shown? And when are we going to realize that people come in all different sizes, colors, and shapes and should not be forced to squeeze into molds in which we simply do not belong?

Intersectionality?

          Intersectionality? When I was first introduced to the word I had absolutely no idea what the term meant or how relevant it was to me, not only as a woman but a black woman. Intersectionality is a term first described by Kimberle Crenshaw to describe the concept that all women experience oppression in varying levels of intensity. It also notes that cultural oppression is intertwined with it  as well. I have never  really considered  myself to be a feminist  but when I look at the definition as described  by Merriam-Webster dictionary, I am. Feminism refers to the theory of political, economic, and  social equality of the sexes. I adamantly support those causes. However that is simply not enough. The intersectional feminist theory supports the idea that all women, regardless of race or class, suffer from some type of oppression. But I do believe that the plight of black women, especially black american women has been much more detrimental than that of other races. Black women have, for the  longest time, been dehumanized, belittles, sexualized, and treated less than. Intersectionality recognizes this, the fact the our oppression as women and as black americans are not separate. In order all women to become fully liberated the fact that privilege exist will have to be acknowledged. And this does not just refer that white privilege which is known do exist in American. This refers to all privilege, may it be race, gender, or class privilege. There has been arguments as to  whether or not black feminism should still exist when intersectionality covers the oppression of the black woman so thoroughly. In my upcoming writings I will focus on supporting my  stance that black feminism is still very much necessary. Intersectionality is very inclusive which is positive trait. It is my belief that it is still important to represent the causes of the black woman. The support that black feminism represents is still a fundamental piece in rebuilding the women, men, and children in the black community.

www.merriam-webster.com/dictionary/feminism
http://isreview.org/issue/91/black-feminism-and-intersectionality
http://www.palgrave-journals.com/fr/journal/v89/n1/full/fr20084a.html
http://www.telegraph.co.uk/women/womens-life/10572435/Intersectional-feminism.-What-the-hell-is-it-And-why-you-should-care.html
www.hamptoninstitution.org

Born This Way

In the Gay Rights Movement there has been a constant debate between anti- gay conservatives and gay activists. The conservatives believe that homosexuality is similar to a disease or an addiction, something to be treated. It is also believed that homosexuals have chosen this “unnatural” way of living. On the other side of the spectrum are the gay rights activists who proudly exclaim “we were born this way.”  I don’t personally take a stance on either side. Whether someone is born with the desire or makes a conscientious decision at a later date is no business of mine or anyone else's. And, more importantly, what’s wrong with “choosing” to be gay?

“…Some glands control desire. I don’t believe that. I think desire is mysterious, but I don’t think it’s genetic. I’d like to think I’m gay because I want to be.” – John Weir, “Like a Virgin”

Even during an era where there seems to be great strides in the LGBT community, there is still a need to justify the act of homosexuality. A need to explain why you are this way. However, no one seems to question society’s standard of heterosexuality. I may be argued down about this but I equate homosexuality to a preference, just like any other. I have a preference of men and that’s my right. Is it wrong? It’s definitely not. But are my friends’ preferences of the same sex, or both sexes, wrong? Not at all.

The need to question someone’s sexuality doesn't cease with the straight community. Bisexuals' motives are questioned within their own communities as well. Some view them as going through a phase between hetero and homo-sexuality and others question their loyalty. And again I question why this is anyone's business but that of the person involved. I can continue to support the LGBT community without being a lesbian or bisexual. Am I not remaining loyal to the straight community by doing so?

We as a global community are so quick to past judgment based on what we perceive as the “right” way to do something. Why not exert all of this unnecessary "need to know" mentality to a worthier cause.Why not get to know yourself first-your dreams, aspirations, desires, and maybe those of others, if they want you to. If not, it’s not any of your business. It’s. Just. Not. My pastor once imparted some wisdom during a sermon that I carry with me: “Some of you who look down on them will find them sitting beside you after you leave this earth.” He was referring to the LGBT community but regardless of religious affiliation it can be applied to everyone: people of different religious backgrounds, disabilities, races, genders, and any other category I may kick myself about later for failing to remember. Just live your life according to how it makes you feel, and let others do the same.  

The Help...Invoking Inspiration or Rage

The Help is a 2011 film written by Tate Taylor and adapted from Kathryn Stockett’s 2009 book. The movie tells the story of two African-American maids working in the 1960s for white families as told by a white journalist. The film included award winning stars such as Cicely Tyson, Octavia Spencer, and Viola Davis and received overwhelming praises from Oprah. Even with such an extraordinary cast the movie divided black activists who have been torn as to whether the movie should be celebrated for including many African-American stars in leading roles or condemned for perpetuating black stereotypes. I have decided to weigh in on the debate using SCWAMP as my guideline. SCWAMP is a tool created by Rebecca Ann Lind of University of Illinois to analyze how dominant U.S ideologies are reinforced in film. SCWAMP stands for Straight/Christian/White/Able-bodied/Property-Holder.

I realized almost immediately that there would be no coverage of the LGBT-Friends community in this movie. After all, this was a movie set to portray life in 1960s and open relationships that were not completely heterosexual were few and far between. Instead of  addressing the fact that homosexuality  did, in fact, exist during that era,  The Help the writer’s decided to disregard the possibility of homosexuality in the town all together. The women in the town were either married or looking for a husband. I had also already assumed that there would be predominantly Christian influences in the movie because of its’ setting in southern town of Jackson, Mississippi. The movie offers uplifting messages from the pulpit of the Christian church of Minnie and makes references to God in loving thy enemy and God’s provision for the Israelites to be freed from slavery. There are no references to any other movie in the film

African Americans have been victims of white privilege in both film and reality for as long as we have been in America. The Help was no different I knew it should be expected because of the decade in which the movie was supposed to take place. My issue with the film lies in the subtle messages of inferiority in the film. One that especially stands out is the part of the film where, Minny, played by Octavia Spencer, gives a previous employer a chocolate pie with feces as the main ingredient. That, though disgusting, is not  what frustrated me the  most  about this film as  disgruntled employees  of all races have been known to  do some  pretty  grimy things. What angers me about this scene is what comes afterwards. A white woman with what appears to be a herpes sore on her lip after eating the pie. Others may not have caught it but I did. If one reads the novel they would find that Hilly suffers from cold sores because of stress. But there is power in exclusion. Why include the cold sore after the pie scene and not the scene that explains that Hilly suffered from this beforehand? In this light is something else to perpetuate the stereotype that black women are lesser than white women. That we are unclean and oversexed. In Anne Friedberg’s “ A Denial of Difference: Theories of Cinematic Identification,” she notes  that “Even when representations of black women were present in film, our bodies and being were there to serve-to enhance and maintain white womanhood as object of the phallocentric gaze.” This view is evident in the use of the herpes sore, a sexually transmitted virus, and not common bacteria. This fully clarified to me that the media, even in movies that are  designed to show black women in stronger roles and overcoming adversity, undercut them with subtleties that let  us know  that it will never be  possible.

The writers in this  film treated disabilities in the same fashion that they treated homosexuality-as if it didn’t exist. The only difference between this film and others is that because it  was a period film and therefore wrought with racism, only white men were  considered able-bodied, disability  present  or not.

In The Help there is male dominance but not to the extent that there have been in other movies. Because of the era, however, the black woman is dominated twice over; by her race and her gender. During the sixties the role of a maid or caretaker is the only job that a black woman could as she was seen as unfit to do anything else. The white women in the film were charged with keeping up the home. The young white journalist, Skeeter, is pressured by her mom to look for a husband. The black maids are more afraid of the husbands of the families, who have the ability to fire them, than they are the wives, who spend most of the day with these maids.

When Rebecca Ann Lind describes Property-holder, she includes the holders of intellectual property as well as physical property. In The Help the intellectual property is held by the young white journalist who has come to “rescue” the African-American maids. She is depicted at more intelligent and witty than her black counter parts throughout the film. The journalist, played by Emma Stone, is shown as the only one who has anything to lose from document her interviews with the maids and is putting herself on the line for the maids. The African-American women are depicted as weak because they could not unite within themselves but had to have the help of someone more intelligent.

I found it difficult to find the inspiration of the movie or of one positive note. I too found myself angry by the assumptions that black women had to be rescued and were considered less than. I also found the fact that the roles that black women are most likely to receive rewards in depict them in such degrading lights infuriating. It is my belief that The Help perpetuates most of the ideologies present in today’s media. Go Figure.

Dreamworks Studios. (2010, May 12). The Help. Retrieved September 8, 2014, from Dreamworks Studios: www.dreamworks.com

Hooks, B. (1992). The Oppositional Gaze. In B. Hooks, Black Looks: Race and Representation (pp. 115-131). Boston: South End Press.

Lind, R. A. (2013). Considering Diversity Across Content, Audiences, and Production. In R. A. Lind, Race/Gender/Class/Media 3.0 (pp. 198-203). New Jersey: Pearson.

Raskroff, S. (2012, January 19). Everyday Sociology Blog. Retrieved September 8, 2014, from Everyday Sociology Blog: www.everydaysociologyblog.com