Note: Printed and Digital read

URL: http://www.mediafire.com/?v472ymxi467t2yu

Note: Digital Read

URL: http://www.mediafire.com/?tyynmokyomy

Opening: 

“I do not believe our wants have made all our lies holy.” -Audre Lorde

What lies between the lines are the things that women of color do not tell each other. There are reasons for our silences: the change in generation between mother and daughter, the language barriers between us, or sexual identity, the educational opportunities we had or missed, the specific cultural history of our race, the physical conditions of our bodies and our labor. 

As Audre Lorde states in the closing piece of the preceding section, “Difference is the raw and powerful connection from which our personal power is forged.” It is critical now that Third World feminists begin to speak directly to the specific issues that separate us. We cannot afford to throw ourselves haphazardly under the rubric of “Third World Feminism” only to discover later that there are serious differences between us which could collapse our dreams, rather than fuse alliances.

As Third World women, we understand the importance, yet limitations of race ideology to describe our total experience. Cultural differences get subsumed when we speak of “race” as an isolated issue: where does the Black Puerto Rican sister stake out her alliance in this country, with the Black community or the Latin? And color alone cannot define her status in society- How do we compare the struggles of the middle class Black woman with those of the light-skinned Latina welfare mother? Further, how each of us perceives our ability to be radical against this oppressive state is largely affected by our economic privilege and our specific history of colonization in the U.S. Some of us were brought here centuries ago as slaves, others had our birthright taken away from us, some of us are daughters and granddaughters of immigrants, others of us are newly immigrated to the U.S.

Repeated throughout this section is each woman’s desire to have all her sisters of color actively identified and involved as feminists. One of the biggest sources of separation among women of color in terms of feminism has been homophobia. This fear that we [whatever our sexuality] breathe in every day in our communities never fully allows us to feel invulnerable to attack on our own streets, and sometimes even in the homes we grew up in (let alone in the white man’s world). So often it is the fear of lesbianism which causes many of us to feel our politics and passion are being ignored or discounted by other Third World people. “There’s nothing to be compared with how you feel when you’re cut cold by your own…” (Barbra Smith). But we refuse to make a choice between our cultural identity and sexual identity, between our race and our femaleness. We are not turning our backs on our people nor on our selves. We even claim lesbianism as an “act of resistance” (Clarke) against the same forces that silence us as people of color.

We write letters home to Ma. 

Surfacing from these pages again and again is the genuine sense of loss and pain we feel when we are denied our home because of our desire to free ourselves as specifically female persons. So, we turn to each other for strength and sustenance. We write letters to each other incessantly. Across a kitchen table, Third World feminist strategy is plotted. We talk long hours into the night. It is when this midnight oil is burning that we secretly reclaim our goddesses and our female identified cultural tradition. Here we put Billie Holiday back into the hands and hearts of the women who understand her.

The difference that we have feared to mention because of our urgent need for solidarity with each other begins to be spoken to on these pages, but also the similarities that so often go unrecognized- that a light-skinned Latin woman can feel “at home” and “safe” (Morales) among her Afro-American sisters- that among many of us there is a deep-rooted identification and affinity which we were not, logically, supposed to feel towards each other living in segregated white-america. 

We turn to each other to make family and even there, after the exhilaration of our fist discovery of each other subsides, we are forced to confront our own lack of resources as Third World women living in the U.S. Without money, without institutions, without one community center to call our own we so often never get as far as dreamed while plotting in our kitchens. We disappoint each other. Sometimes we even die on each other. How to reconcile with the death of a friend the death of a spirit? 

We begin by speaking directly to the deaths and disappointments. Here we begin to fill in the spaces of silence between us. For it is between these seemingly irreconcilable lines- the class lines, the political correct lines, the daily lines we run down to each other to keep difference and desire at a distance- that the truth of our connection lives. 

Note: Digital Read

URL:

pt 1: http://www.mediafire.com/?d0vnbw6qql1yxje

pt 2: http://www.mediafire.com/?7w7mp5oto5okx0f

pt 3: http://www.mediafire.com/?ae4blle45bcag3o

Description: 

In this interdisciplinary study of gender, cross-cultural encounters, and federal Indian policy, Margaret D. Jacobs explores the changing relationship between Anglo-American women and the Pueblo Indians before and after the turn of the century. During the 19th century, the Pueblos were characterized by women reformers as barbaric and needing to be “uplifted” into civilization. By the 1920s, however, the Pueblos were widely admired by activists Anglo-American women, who challenged assimilation policies and worked hard to protect the Pueblos’ “traditional” way of life.

Deftly weaving together an analysis of the changes in gender roles, attitudes towards sexuality, public conceptions of Native peoples, and federal Indian policy, Jacobs argues that the impetus for this transformation in perception rests less with a progressively tolerant view of Native peoples and more with fundamental shifts shifts in the ways of Anglo-American women saw their own sexuality and social responsibilities. 

Note: Digital Read

URL: http://www.mediafire.com/?n3tmmmflny5

Opening:

Thanks for picking up the outlaws issue of the F-Word! Since our second print ish we’ve gotten picked up by a publisher (woot!), the brand new PM press, based out of Oakland, CA. Very exciting.

So, yay for romanticizing outlaws, misfits, and rebels! We certainly aren’t the first to fall for these dashing types who only fight outside of the law because the law itself is unjust.

Our very own Gender Outlaw Kate Bornstein is featured as feminist hottie in this issue along with Howard Zinn, Loretta Ross, and plenty of other feministy goodness. Enjoy! 

note: 1) digital read 2) this is in comic book style (pretty awesome) 3) those new to reading radical literature, who are confused with some of the terms should check out this book, i think this and an other I’m going to up load The Theory Toolbox will help you out. 

Pt 1: http://www.mediafire.com/?0ztin00wjw2

Pt 2: http://www.mediafire.com/?nje0jhzlibw

About the book:

Cultural Studies signals a major academic revolution as we begin the new millennium. But what exactly is it, and how is it applied? it is a discipline that claims not to be discipline- a radical critical approach for understanding racial, national, social, and gender identities.

Introducing Cultural Studies provides an incisive tour through the minefield of this complex subject, charting its origins in Britain and its migration to the USA, Canada, France, Australia and South Asia, examining the ideas of its leading exponents and providing a flavor of its use around the world. Covering the ground from Gramsci to Raymond Williams, postcolonial discourse to politics of diaspora, feminism to queer theory, technoculture and the media to globalization, it serves as an insightful guide to the essential concepts of this fascinating area of study. It is essential reading for all those concerned with the quickening pulse of old, new and emerging cultures. 

By Martha Harroun Foster

Note: Digital and Printed Read

URL: http://www.mediafire.com/?fadm3v3gqey

Opening:

The historical portrayal of Iroquois woman is of importance to all women’s history but especially to the history of Indian women. If historians have “lost” Iroquois women, widely recognized to hold positions of power in their society how can we hope to find other Indian women, with less obviously powerful roles, in the histories of their people?

We find two important questions here. The first concerns the extent to which historians have actually ignored, misrepresented, or marginalized Iroquois women. The second question pertains to the methods and basis of such misrepresentation and neglect. In this paper I cannot possibly examine all the literature or explore these questions in depth. It is, rather, my intention to present certain aspects of the problem of the Indian women’s invisibility that the study of Iroquois women illuminates. Ethnologists have long recognized the relatively powerful position held by women in Iroquois society. With the possible exception of the Pueblo people and the Mandan, no other Indian women are so widely recognized as enjoying a comparably influential role within their society. If the Iroquois women are lost from the historical record, the methods, and circumstances by which this loss was possible should be easier to discover in their case than in histories of people for whom women played a less prominent role for which the documentation of women’s roles and position is absent. 

by Kathryn E. Holland Braund

Note: Print and Digital Read.

URL: http://www.mediafire.com/?mmzymnnmery

Muscogulge or Creek women were members of the largest Indian nation in the southeast. The Creeks claimed most of the territory encompassed by the states of Georgia, Alabama, and northern Florida, but most of the population was concentrated in interior settlements along major rivers. By the late eighteenth century, Creek population stood at twenty thousand persons. The loosely structured confederacy had two geopolitical divisions comprised of many different ethnic groups. The Upper Towns, in modern north-central Alabama, were peopled by Alabamas, Tallapoosas, and Abeikas, Cowetas dominated the Lower Towns, which were scattered along the Chattahoochee River, though there was much ethnic diversity. Although, there were sixty-two major Creek towns.  

Beginning in the late seventeenth century, the Creek towns established trade relations with the Europeans who had settled around them in Carolina and Florida. By the middle of the eighteenth century, most Creek commerce was conducted by traders from Augusta, Georgia. the barter of deerskins for European goods was the single most powerful force in Creek history during the eighteenth and early nineteenth centuries. Though they were dependent on foreign goods for their survival, Creeks were able to retain their most cherished beliefs and social systems. Although most historians have overlooked women in their discussions of Creek life during this period, Creek women were central elements in a complicated cycle of cultural adaptation, change, and persistence that dominated Creek history in the late eighteenth century. 

There are several difficulties associated with the study of Creek women. Most importantly, the written sources are entirely European and exclusively male in origin. White male traders, travelers, and employees of the British, French, Spanish, and American governments left general descriptions of these women and their place in Indian society. But, white European males were denied access to many feminine activities. And even when they married Creek women, European males were excluded from many aspects of their wives’ social lives. moreover, they often did not record information avilable to them that would be valuable to Creek scholars today. Sometimes, they drew the wrong conclusion from what they recorded. For example, only a few ever acquired a working knowledge of Creek kinship. Nevertheless, it is possible to understand women’s role in tribal life from the accounts left by white men who lived and traveled among the Creek towns during the eighteenth and nineteenth centuries.

by Priscilla K. Buffalohead

Note: Digital & Printed Read

URL: http://www.mediafire.com/?zmtytf1zytw

Opening:

Until recently in American history the only women from native or tribal cultures who mattered were those influences on past events were too important to ignore or those whose lives provided anecdotal filler in historical scenes both great and small in which men were the primary actors. While this orientation is beginning to change as a result of a growing interest in the history of women, contributions of women in tribal cultures remains a much neglected field of study. This neglect may stem from a general ignorance of historians and other scholars, an ignorance fostered by the unquestioned acceptance of ethnocentric notions that modern America somehow represents the pinnacle of civilization and that tribal cultures are but relics of an ancient age. Unfortunately, all too many feminist scholars wear the same ethnocentric blinders as their male counterparts, viewing the study of the history of tribal women as veluable only insofar as it illuminates the origins of sexism in human society.

Whether they realize it or not, feminist scholars dealing with the history of Euro-American women become caught up in issues of sex equality precisely because they belong to what has always been class-stratified society characterized by unequal access to power, prestige, and privilege. Many tribal societies, on the other hand, stem from egalitarian cultural traditions. These traditions are concerned less with equality of the sexes and more with the dignity of individuals and with their inherent right- whether they be women, men, or children - to make their own choices and decisions. Clearly, then, issues associated with the status of women in stratified societies may be somewhat different from those in egalitarian societies. With these differences in mind, we can compare the two if we treat egalitarian societies as viable alternative systems rather than as relics of an ancient past. 

by Betty J Harris

Note: Digital & Printed Read

URL: http://www.mediafire.com/?o0zmjmqn4gz

Opening:

World-system theory has provided a vehicle for the global analysis of politico-economic change. However, as formulated, the theory has focused on the historical process of European incorporation of non-European societies at the macro-level in a fashion that obscures the emergence of new social categories and processes at the micro-level. This article analyzes the relationship between ethnicity and gender in two peripheral contexts- among Basotho women of Lesotho and Navajo women in the American Southwest.

In the British social anthropological tradition, anthropologists have attempted across-cultural comparisons between and among cultures at similar stages of sociocultural integration in order to formulate general laws of society. In the 1970s, when American anthropologists began to work in urban contexts, they often referred to research of different ethic/racial groups in the same context as well as the same ethnic/racial groups in different context. Having abandoned ahistoricism, they began to consider the period during which their research was conducted. 

Here I have chosen to compare two groups of women on the basis of their place in the world-system. Both groups occupy peripheral areas, engage in sheep- and goat-herding and in tapestry weaving. In examining the history of incorporation of each society, have have discerned parallels and divergences. Of primary concern is how these societies compare contemporaneously. 

In comparative research, the issue of perspective is important. Native Americanists draw occasional comparisons with African ethnographic data, but the opposite rarely occurs. As an Africanist, I have decided to take the opposite approach. Such a comparison should illuminate the Navajo Reservation’s status as a peripheral area within a core country and, in turn, pose certain questions about the autonomy of peripheral nation-states like Lesotho.

Adopting such a comparative approach represents a transcendence of the core/periphery relationship on which world-system analysis rests in order to explore interperipheral economic relationships. In other words, instead of looking at those relationships as reflected through the North American core and the South African semiperiphery, we will view them as isolates that represent the end-products of the incorporation process. Insofar as indigenous women in peripheral arenas are concerned, this should clarify a number of issues related to their economic status in their respective reserve armies of labor and their reliance on subsistence production and/or social welfare system. Moreover, we will consider strategies, such as cooperative formation employed to counter core expansion. 

Note: A Digital Read.

URL: http://www.mediafire.com/?yyyydytwolg

Introduction:

It’s been incredible to create this zine. This project has created the space in my life to focus on gender liberation and collaborate with amazing people in the process. Thanks to my friends who’ve supported this project and to the honest criticism I’ve gotten as well. This wouldn’t exist if it weren’t for the love and support of my comrads. FIRE UP!

While there are so many differences amongst men, we will find we have a common enemy, the masculinity that serves a conquest culture of domination & genocide.

Confronting sexism is a step in creating a revolutionary identity. I identify with Anarchism. I strongly believe that race, class, gender are all manipulated into hierarchy. Oppression is all interconnected. I don’t want to lose sight of these connections. However i know at times my analysis will be lacking. I am no expert. Writing this zine is a process for me to better understadn this interconnection. 

These issues are relevant to all men who’ve grown up in this patriarchal society. While some issues in this zine speak directly to non-trans Anarchist guys, and we use subculture terminology, I hope that all men can find this zine useful.