special to NewBlackMan
Ain’t I a Feminist?:
African American Men Speak Out on Fatherhood, Friendship, Forgiveness, and Freedom
by Aaronette White
(State University of New York Press, 2008)
Reviewed by Chantel K. Liggett
***
In Ain’t I a Feminist, Aaronette White proves that progressive feminist thought and action is not foreign to present-day African American men. Even more important, however, is the way in which she helps to “demystify the process” leading these men to, and sustaining their investments in, various forms of lived feminism (199). While brilliantly organizing the narratives of the twenty self-identified feminist, profeminist, or anti-sexist men she studied into seven thematic chapters, providing helpful contextualizations and frameworks within which to understand their experiences, the evaluation she does is so fluid and congruent with the men’s experiences, it undeniably gives their words and thought processes precedence over any theory or analysis thereof. As she puts it, “how men learn to confront patriarchy and become feminists can be understood through the narratives of those who are living the experience”(193). In permitting her subjects to lead by example, White provides what can be thought of as a blueprint for the cultivation of black male feminism.
The key ingredients of lived black male feminism are “humility, emotional openness, empathy, nurturing, dialog, accountability, mutuality, power sharing, and nonviolence,” offers White, focusing on the way feminist values are internalized and continually practiced on a day-to-day basis by the men in her study (199). Beyond questioning societal structures and practices like marriage, monogamy, religion, Black Power nationalist movements, violence, workplace gender dynamics, female domesticity, homophobia/heterosexism, and authoritative or removed fatherhood, these men reflect critically on their humanity, personal development, and relationships; White centers these processes as providing a wealth of knowledge about the implementation of feminist thought. Quoting James Baldwin as saying, “Not only was I not born to be a slave: I was not born to hope to become the equal of the slave-master,” she points to the importance of feminist men striving to occupy social positions more meaningful than those of dominators (59).
More than once White uses the phrase “vigilant practices” to describe the behavioral work of feminist men. Giving credit where credit is due, she does not overlook negative bouts in the men’s feminist development, which she calls “contamination” experiences, and outlines the difficultly with which men maintain feminist lifestyles. As one of her participants says, it is easy to fall into the trap of believing one has “already made it” as a feminist, when feminism is really a continual process of revaluation and renewal (122). Another participant offers that Black male feminists also sometimes (accidentally or purposely) revert to the “male thing” (104). Elaborating on this, White states, “Feminist Black men’s use of male dominant behaviors can be subtle, unconscious, and used as a coping device when they feel threatened” (101). Given that feminism requires a radical resocialization of males, she stresses that male feminists need not be flawless, and that it would be unrealistic to expect them to. “Egalitarianism requires not perfection but effort mixed with humility,” she says, demonstrating the importance of willingness in feminist development (96). A large portion of such willingness takes the form of speaking about, listening to, and being perceptive of both ‘larger’ issues and everyday occurrences regarding gender; what White chronicles the power of in Ain’t I a Feminist is the recurrence of such seemingly simply acts. Furthermore, in “directing attention to these practices,” White “counters the popular tendency to view a person’s gender identity as fixed or as developed primarily through childhood socialization,” instead naming it an ongoing, conscious process that individuals have a large degree of control over(84).
Aaronette White further commits to detailing and addressing the patterns of specific environments and resources that have had the biggest influence on her subjects’ feminist development. Demonstrating that becoming a feminist is not something one does alone, White seeks to pinpoint what has led these men in that direction, coming to the solid conclusion that intimate friendships or romances with feminist women and institutional settings that support feminist thinking are the key portals through which they gain access and further their development. Speaking of the importance of his romantic and sexual attraction to a feminist woman in aiding his feminist development, one subject says, “I don’t believe many men will put much effort into trying to correct themselves if the person who is trying to correct them is not someone who they are committed to and who is important to them” (89). As White highlights, many of the men in her study posited feminist-thinking women as strong, firm, and challenging, prompting, if not forcing, them to reevaluate patriarchal beliefs and practices. In this way, White emphasizes the importance of female feminist thinkers opening up to and working with men, and vice versa, as opposed to having separatist movements. Friendships with feminist women offer men “insider perspectives” (112), she says, and such relationships frequently provide “constructive criticism,” “practicing ground,” “safe spaces” for feminist growth (116). Furthermore, simply being around other feminists helped her subjects legitimate or free their potential male feminist identities, in providing a “mutually understood and shared relational reality that affirms another’s identity” (121).
The men’s reliance on institutional encouragement and support of feminist thought is most evident in Chapter Four, titled “Turning Points,” in which White charts the men’s substantial shifts in their thoughts about or relationship to feminism. “Their exposure to open-minded and radical, social justice-oriented institutions,” most often universities, “and their active participation to support racial and economic injustice often provided the foundation for subsequent feminist views and practices,” she observes (87). White utilizes these findings by challenging black feminists and their communities to recreate such environments where they are lacking, to facilitate the development of feminist consciousnesses in willing boys and men who would not otherwise have access. She boldly recommends the development women’s studies curricula in elementary and high schools and calls for a multiplicity of community campaigns that would allow black men to develop feminist consciousness in settings closer to home, providing her readers a lasting challenge.
Notably, aside from chronicling the paths of twenty black men to feminism, White’s groundbreaking work demonstrates effortlessly that “when one is pressured to view one’s humanity in terms of ‘being a man’ or ‘being a woman,’ what it means to be human is lost, truncated, stereotyped, and taken less seriously” (120). What these men gain from their commitment to feminism is indefinable but shines through their stories, impossible to ignore. In giving public voice to these men in the way she has, White sets forth a compelling model for other present-day as well as future men to grab on to.
***
Ain’t I a Feminist?:
African American Men Speak Out on Fatherhood, Friendship, Forgiveness, and Freedom
by Aaronette White
(State University of New York Press, 2008)
Reviewed by Chantel K. Liggett
***
In Ain’t I a Feminist, Aaronette White proves that progressive feminist thought and action is not foreign to present-day African American men. Even more important, however, is the way in which she helps to “demystify the process” leading these men to, and sustaining their investments in, various forms of lived feminism (199). While brilliantly organizing the narratives of the twenty self-identified feminist, profeminist, or anti-sexist men she studied into seven thematic chapters, providing helpful contextualizations and frameworks within which to understand their experiences, the evaluation she does is so fluid and congruent with the men’s experiences, it undeniably gives their words and thought processes precedence over any theory or analysis thereof. As she puts it, “how men learn to confront patriarchy and become feminists can be understood through the narratives of those who are living the experience”(193). In permitting her subjects to lead by example, White provides what can be thought of as a blueprint for the cultivation of black male feminism.
The key ingredients of lived black male feminism are “humility, emotional openness, empathy, nurturing, dialog, accountability, mutuality, power sharing, and nonviolence,” offers White, focusing on the way feminist values are internalized and continually practiced on a day-to-day basis by the men in her study (199). Beyond questioning societal structures and practices like marriage, monogamy, religion, Black Power nationalist movements, violence, workplace gender dynamics, female domesticity, homophobia/heterosexism, and authoritative or removed fatherhood, these men reflect critically on their humanity, personal development, and relationships; White centers these processes as providing a wealth of knowledge about the implementation of feminist thought. Quoting James Baldwin as saying, “Not only was I not born to be a slave: I was not born to hope to become the equal of the slave-master,” she points to the importance of feminist men striving to occupy social positions more meaningful than those of dominators (59).
More than once White uses the phrase “vigilant practices” to describe the behavioral work of feminist men. Giving credit where credit is due, she does not overlook negative bouts in the men’s feminist development, which she calls “contamination” experiences, and outlines the difficultly with which men maintain feminist lifestyles. As one of her participants says, it is easy to fall into the trap of believing one has “already made it” as a feminist, when feminism is really a continual process of revaluation and renewal (122). Another participant offers that Black male feminists also sometimes (accidentally or purposely) revert to the “male thing” (104). Elaborating on this, White states, “Feminist Black men’s use of male dominant behaviors can be subtle, unconscious, and used as a coping device when they feel threatened” (101). Given that feminism requires a radical resocialization of males, she stresses that male feminists need not be flawless, and that it would be unrealistic to expect them to. “Egalitarianism requires not perfection but effort mixed with humility,” she says, demonstrating the importance of willingness in feminist development (96). A large portion of such willingness takes the form of speaking about, listening to, and being perceptive of both ‘larger’ issues and everyday occurrences regarding gender; what White chronicles the power of in Ain’t I a Feminist is the recurrence of such seemingly simply acts. Furthermore, in “directing attention to these practices,” White “counters the popular tendency to view a person’s gender identity as fixed or as developed primarily through childhood socialization,” instead naming it an ongoing, conscious process that individuals have a large degree of control over(84).
Aaronette White further commits to detailing and addressing the patterns of specific environments and resources that have had the biggest influence on her subjects’ feminist development. Demonstrating that becoming a feminist is not something one does alone, White seeks to pinpoint what has led these men in that direction, coming to the solid conclusion that intimate friendships or romances with feminist women and institutional settings that support feminist thinking are the key portals through which they gain access and further their development. Speaking of the importance of his romantic and sexual attraction to a feminist woman in aiding his feminist development, one subject says, “I don’t believe many men will put much effort into trying to correct themselves if the person who is trying to correct them is not someone who they are committed to and who is important to them” (89). As White highlights, many of the men in her study posited feminist-thinking women as strong, firm, and challenging, prompting, if not forcing, them to reevaluate patriarchal beliefs and practices. In this way, White emphasizes the importance of female feminist thinkers opening up to and working with men, and vice versa, as opposed to having separatist movements. Friendships with feminist women offer men “insider perspectives” (112), she says, and such relationships frequently provide “constructive criticism,” “practicing ground,” “safe spaces” for feminist growth (116). Furthermore, simply being around other feminists helped her subjects legitimate or free their potential male feminist identities, in providing a “mutually understood and shared relational reality that affirms another’s identity” (121).
The men’s reliance on institutional encouragement and support of feminist thought is most evident in Chapter Four, titled “Turning Points,” in which White charts the men’s substantial shifts in their thoughts about or relationship to feminism. “Their exposure to open-minded and radical, social justice-oriented institutions,” most often universities, “and their active participation to support racial and economic injustice often provided the foundation for subsequent feminist views and practices,” she observes (87). White utilizes these findings by challenging black feminists and their communities to recreate such environments where they are lacking, to facilitate the development of feminist consciousnesses in willing boys and men who would not otherwise have access. She boldly recommends the development women’s studies curricula in elementary and high schools and calls for a multiplicity of community campaigns that would allow black men to develop feminist consciousness in settings closer to home, providing her readers a lasting challenge.
Notably, aside from chronicling the paths of twenty black men to feminism, White’s groundbreaking work demonstrates effortlessly that “when one is pressured to view one’s humanity in terms of ‘being a man’ or ‘being a woman,’ what it means to be human is lost, truncated, stereotyped, and taken less seriously” (120). What these men gain from their commitment to feminism is indefinable but shines through their stories, impossible to ignore. In giving public voice to these men in the way she has, White sets forth a compelling model for other present-day as well as future men to grab on to.
***
Chantel K. Liggett is an undergraduate at Duke University pursuing a Women's Studies Major and Study of Sexualities Certificate. She is currently conducting research on 'queer' resistance to concrete categories of identity by Dutch nationals and Surinamese migrants in Amsterdam
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