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How We Get Free: Black Feminism and the Combahee River Collective by Keeanga-Yamahtta Taylor
theoreticalsiren's review
challenging
hopeful
informative
inspiring
reflective
slow-paced
4.0
This provides great background on the CRC and current perspectives from Black Feminist leaders on building movements for a brighter Black future. At times it felt too biographical, which is why it’s not a 5 for me.
11corvus11's review
4.0
How We Get Free: Black Feminism and the Combahee River Collective is a set of interviews with Black feminist women, many of whom are queer or lesbian, that spans multiple generations. The book includes an introduction from the editor- Keeanga-Yamahtta Taylor, the original Combahee River Collective Statement, interviews by Taylor with Barbara Smith, Beverly Smith, Demita Frazier, and Alicia Garza, and is closed out with comments by Barbara Ransby from a 2017 socialism conference.
One of the more interesting things in this book that surprised me was that, as far as the contributors know, the Combahee River Collective Statement is the first time the phrase "identity politics" was used. However, in this statement, "identity politics" did not mean what many have reduced it to today- as some form of oppression olympics or single-issue privilege dynamics. What CRC meant by "identity politics" was much closer to what Kimberle Crenshaw later coined as "intersectionality." They were discussing the worlds of Black women, including queer Black women, and how Black feminism represents lived experiences that cannot be placed into boxes of Black or woman or Black plus woman. Also, back when the statement was written, the phrase "women of color" was not in play and CRC referred to themselves as "third world women" in global solidarity. This book made me think a lot about how these words and descriptions being changed has changed how we look at things. It almost seems as if these descriptors have become pacified over time in some ways.
Another interesting thing I found was the critique of modern day [what some people are mis-naming identity politics] where people are taught or believe they don't have a place or purpose in the struggle if they are not a member of the oppressed group being centered in that struggle. Barbara Smith (and others) emphasized the critical need to "[cross] boundaries and [work] across differences." Do not mistake this for ignoring differences are refusing to focus on certain things- Alicia Garza speaks frequently of the problem with people constantly trying to change "Black Lives Matter" into "All Lives Matter," "Brown Lives Matter," and "Black and Brown Lives Matter:" "I know your shit is fucked up, too, but can we just talk about Black people?" Crossing boundaries and working across differences is critical and still allows the complete freedom to focus on Black people or whoever else is centered at the moment.
All of the interviews catalogue interesting and important struggles in Black feminist history that are required reading for anyone who considers themself a feminist. They also showed struggles that repeat over time such as Black women being forced to do most of the organizing labor while getting little to none of the recognition, Black queer and trans people being excluded and/or erased, and the constant push-back against Black feminist ideals and organizing despite the reality that fighting for the most marginalized will always help everyone.
My only criticism of this book is that the interviews read as if they are a direct paste of full transcriptions from an audio recording which made settling into the book distracting and difficult at times. Taylor's introduction, writing, and interview questions were all excellent. However, I believe these interviews should have been edited to both flow better and perhaps reduce some of the text. I think that a lot of someone's thought or what they are saying can be lost when it is written with sentences repeatedly broken in half with "Mmhm... yeah.... uh huh... [laughs]" over and over. I think the interviews could have kept their conversational flair and still represented the speaking styles and personalities of the interviewees without including every interruption to what they were saying.
This book is definitely a must read for anyone interested in the history of feminism- as we all should be- especially the center and roots so often ignored that so often lead the way for many of the things we have today. How We Get Free is a great catalogue of stories by the powerful women who have lead and continue to lead the way for social justice. It is a great celebration of the 40-year anniversary of the Combahee River Collective Statement.
One of the more interesting things in this book that surprised me was that, as far as the contributors know, the Combahee River Collective Statement is the first time the phrase "identity politics" was used. However, in this statement, "identity politics" did not mean what many have reduced it to today- as some form of oppression olympics or single-issue privilege dynamics. What CRC meant by "identity politics" was much closer to what Kimberle Crenshaw later coined as "intersectionality." They were discussing the worlds of Black women, including queer Black women, and how Black feminism represents lived experiences that cannot be placed into boxes of Black or woman or Black plus woman. Also, back when the statement was written, the phrase "women of color" was not in play and CRC referred to themselves as "third world women" in global solidarity. This book made me think a lot about how these words and descriptions being changed has changed how we look at things. It almost seems as if these descriptors have become pacified over time in some ways.
Another interesting thing I found was the critique of modern day [what some people are mis-naming identity politics] where people are taught or believe they don't have a place or purpose in the struggle if they are not a member of the oppressed group being centered in that struggle. Barbara Smith (and others) emphasized the critical need to "[cross] boundaries and [work] across differences." Do not mistake this for ignoring differences are refusing to focus on certain things- Alicia Garza speaks frequently of the problem with people constantly trying to change "Black Lives Matter" into "All Lives Matter," "Brown Lives Matter," and "Black and Brown Lives Matter:" "I know your shit is fucked up, too, but can we just talk about Black people?" Crossing boundaries and working across differences is critical and still allows the complete freedom to focus on Black people or whoever else is centered at the moment.
All of the interviews catalogue interesting and important struggles in Black feminist history that are required reading for anyone who considers themself a feminist. They also showed struggles that repeat over time such as Black women being forced to do most of the organizing labor while getting little to none of the recognition, Black queer and trans people being excluded and/or erased, and the constant push-back against Black feminist ideals and organizing despite the reality that fighting for the most marginalized will always help everyone.
My only criticism of this book is that the interviews read as if they are a direct paste of full transcriptions from an audio recording which made settling into the book distracting and difficult at times. Taylor's introduction, writing, and interview questions were all excellent. However, I believe these interviews should have been edited to both flow better and perhaps reduce some of the text. I think that a lot of someone's thought or what they are saying can be lost when it is written with sentences repeatedly broken in half with "Mmhm... yeah.... uh huh... [laughs]" over and over. I think the interviews could have kept their conversational flair and still represented the speaking styles and personalities of the interviewees without including every interruption to what they were saying.
This book is definitely a must read for anyone interested in the history of feminism- as we all should be- especially the center and roots so often ignored that so often lead the way for many of the things we have today. How We Get Free is a great catalogue of stories by the powerful women who have lead and continue to lead the way for social justice. It is a great celebration of the 40-year anniversary of the Combahee River Collective Statement.
gracie_reads_everything's review
3.0
A short little book of interviews with prominent black feminist figures. Informative and interesting to read.
s_n12's review
3.0
This is interview style for the most part, which I didn’t realize when starting. I found the opening to drag a bit (depends on where you are- i found it rehashed a lot). I’m also not a feminist per se, so it was rather off putting for awhile.
I liked the last two interviewees the most, Frazier and Garza. Esp Garza, she kept it real and touched on some good topics like queer politics within Black politics and even on BLM. They made me want to look a little more into socialism and capitalism.
I liked the last two interviewees the most, Frazier and Garza. Esp Garza, she kept it real and touched on some good topics like queer politics within Black politics and even on BLM. They made me want to look a little more into socialism and capitalism.
kevin_shepherd's review against another edition
4.0
“If Black women were free, it would mean that everyone else would have to be free since our freedom would necessitate the destruction of all the systems of oppression.” -The Combahee River Collective Statement, 1977
The Combahee River Collective was a feminist organization that incorporated feminism, socialism, and LGBTQ activism. Active from 1974 to 1980, the Collective maintained that both the Civil Rights Movement and the Feminist Movement failed to address the needs of Black women, especially LGBTQ Black women.
The founders of CRC argued that mainstream feminism was fraught with racist ideologies and the Civil Rights Movement had a heavily sexist and homophobic slant. Black women needed an inclusive, representative voice; a platform from which ALL Black women could be heard.
How We Get Free begins with the ‘The Combahee River Collective Statement.’ Written half a century ago, the CRCS is a manifesto of the highest order. It identifies and clarifies the roots of Black feminism. It states the goals and objectives of Black feminism. It recognizes the potential pitfalls of setting Black feminism apart from other activist constructs. And finally it defines the projects necessary to achieve the aforementioned goals and objectives. The CRCS stands today both as a testament to progressive acumen and as a sobering reminder of unfulfilled promise. The fact that the Statement is still relevant means that we’re not yet where we need to be. Not. Even. Close.
The most enlightening parts of How We Get Free are the interviews of Barbara Smith, Beverly Smith, Demita Frazier, and Alicia Garza. Four women I was shamefully unaware of but now thankfully will never forget. These are passionate activists on the right side of history. Anyone who fails to take these women seriously does so at his/her own peril.
“Always ally yourself with those on the bottom, on the margins, and at the periphery of the centers of power …in doing so you will land yourself at the very center of some of the most important struggles of our society and our history.”
NOTE: Thank you Monica for putting this book on my radar!
The Combahee River Collective was a feminist organization that incorporated feminism, socialism, and LGBTQ activism. Active from 1974 to 1980, the Collective maintained that both the Civil Rights Movement and the Feminist Movement failed to address the needs of Black women, especially LGBTQ Black women.
The founders of CRC argued that mainstream feminism was fraught with racist ideologies and the Civil Rights Movement had a heavily sexist and homophobic slant. Black women needed an inclusive, representative voice; a platform from which ALL Black women could be heard.
How We Get Free begins with the ‘The Combahee River Collective Statement.’ Written half a century ago, the CRCS is a manifesto of the highest order. It identifies and clarifies the roots of Black feminism. It states the goals and objectives of Black feminism. It recognizes the potential pitfalls of setting Black feminism apart from other activist constructs. And finally it defines the projects necessary to achieve the aforementioned goals and objectives. The CRCS stands today both as a testament to progressive acumen and as a sobering reminder of unfulfilled promise. The fact that the Statement is still relevant means that we’re not yet where we need to be. Not. Even. Close.
The most enlightening parts of How We Get Free are the interviews of Barbara Smith, Beverly Smith, Demita Frazier, and Alicia Garza. Four women I was shamefully unaware of but now thankfully will never forget. These are passionate activists on the right side of history. Anyone who fails to take these women seriously does so at his/her own peril.
“Always ally yourself with those on the bottom, on the margins, and at the periphery of the centers of power …in doing so you will land yourself at the very center of some of the most important struggles of our society and our history.”
NOTE: Thank you Monica for putting this book on my radar!