The following examines Jo Carrillo’s “And When You Leave, Take Your Pictures With You” from This Bridge Called My Back(P. 60-61) and its exploration by Salima Bhimani in her article “Going Back and Moving Forward: Intervening Postcolonial Interventions in Education”. 

            Bhimami’s article refers to TBCMB as “a collective call to strategically and directly intervene in the tokenism and subordination of women of color, by the feminist movement, their particular communities, as well as each other” (Bhimani P. 69). She notes the work of Gloria Anzaldúa when she states that the bridge of the work is representative of “passageways, conduits and connectors that connote transitioning, crossing borders, and changing perspective” (Anzaldúa P. 1). In her section titled “What Were Their Flesh-And Blood Experiences?”, Bhimani argues that TBCMB contends that it is the responsibility of lighter-skinned sisters to operate on the behalf of those darker than themselves, stating that “it is this experience that moves light-skinned or ‘passable’ Third World women to put ourselves on the line for our darker sisters” (Bhimani P. 70). She cites Carillo’s work directly when she notes that Carillo does not feel as well received by her white “sisters” when her lack of happiness becomes apparent when compared to the mental constructions that they had of her. This examination of seemingly well-meaning white women is the basis of what Bhimani is attempting to argue: that white women tokenize and fetishize both their relationships with women of color, as well as their perceived unity in the fight for “shared” isssues. The subsequent resolution is for white women to confront their “economic and educational privilege in relation to [women of color]” (Bhimani P. 71). Being a woman of color, Bhimani describes her conclusion of TBCMB as leaving her with a feeling of having “lived with and through these women’s struggles” (Bhimani 71). 

Consider this Anzaldúa’s aforementioned definition of “the bridge” when reading the following self-proclaimed mission statement from TBCMB:

“how visibility/invisibility as women of color forms our radicalism; the ways in which third world women derive a feminist political theory specifically from our racial/cultural background and experience; the destructive and demoralizing effects of racism in the women’s movement; the cultural, class, and sexuality differences that divide women of color; Third world women’s writings as a tool for self-preservation and revolution; the ways and means of a third world feminist future” (Moraga P. xxiv)

Bhimani’s perspective as a woman of color, particularly apparent in her comment on living through the struggles of the women in TBCMB speaks to the importance of women of color having a voice and writing from their own experiences and perspectives about their own lives. These stories are not from the white hands so often entitled to tell darker stories, instead they come from the beaten backs to which the writing hands belong. Carrillo’s poem begins with and repeats the following five times, “Our white sisters – radical friends”. Carrillo’s work calls not for the damnation of her white sisters, but instead for their self-examination and self-awareness. She begins and repeats a phrase of unity, reaffirming her desire to have white women as dedicated members of the cause. The white women of which she writes envision women of color as the thankful faces smiling on their walls, looking happy and embodying all of the stereotypes imposed upon them. Carrillo calls for the de-fetishization of herself and other women of color, asking their white sisters to find cause with the rage of these women, understanding that the anger and fury associated with a woman of color and her intolerance for racism and discrimination is not indicative of her kind, but instead of her circumstance. 

            Bhimani’s article and TBCMB alike jointly imply that it is the duty of lighter-skinned and white women to fight for their darker sisters who may be in a less advantageous position to do so. This argument is exclusively rooted in one’s humanity and ability to see themselves as equal and loyal to another human being. Capitalistic ideals inherently oppose this idea, in my opinion, as capitalism essentially focuses on the self. To me, white women and men alike, being unchallenged in their positions as the social and often economic majority and superiority, have no capitalist or economic benefit to gain from aiding people of color. The roles of colonialism and governmental forces are keywords in feminism and of studying the forced circumstances of people of color, but the ability of modern American capitalism to coexist with equalizing the social statuses and economic mobility between all races is of interest here. 

Question 1:

            In discussion of my opinion on capitalism being potentially in direct opposition to social and economic advancements for people of color, do you agree or disagree? Why? What do you make of the arguments of both TBCMB and Bhimani that it is the duty of lighter-skinned women and white women to fight wholeheartedly for their darker sisters? Why these groups specifically?

Question 2:

Perhaps keeping in mind the previously mentioned concepts of capitalism, consider Mitsuye Yamada’s piece titled “Asian Pacific American Women and Feminism when she states, “When Third World women are asked to speak representing our racial or ethnic group, we are expected to move, charm, or entertain, but not to educate in ways that are threatening to our audiences” (Moraga 68). Why does the truth of women of color speaking truthfully about their respective situations and races pose an inherent threat to white audiences? Do you feel that the threat is rooted more in an implied forfeiting of power or instead is it a matter of self-denial and uncomfortability?

Question 3:

Doris Davenport’s “The Pathology of Racism: A Conversation with Third World Wimmin” examines the modern feminist movement and the interactions between people of color and white women regarding subjects within feminist circles and racism discussion alike (Moraga 81). She concludes her article by stating, “When we do act on our power and potential, there will be a realfeminist movement in this country, one that will finally include all wimmin” (Moraga 86). Considering the previously examined attitudes of white women in relation to women of color within the feminist movement, how do you interpret Davenport’s comment that the current feminism movement is not real, and do you agree that a feminist movement more inclusive of women of color is inherently an entirely new movement altogether?

Works Cited

Anzaldúa, E. G. (2002). Preface. (Un) natural bridges, (un) safe spaces. In G. E. Anzald (Eds.),    This bridge we call home. Radical visions for transformation (pp. 1-5). New York: Routledge. 

Bhimani, Salima. “Going Back and Moving Forward: Intervening Postcolonial             Interventions in Education.” Curriculum       Inquiry, vol. 41, no. 1, 2011, pp. 67–80.,       doi:10.1111/j.1467-873x.2010.00527.x.                                                                   

Moraga, Cherríe. This Bridge Called My Back: Writings By Radical Women Of Color, Fourth       Edition. SUNY Press. 2015.