The #BlackLivesMatter movement has been brewing for the past few years, steadily gaining followers and supporters. This week we were asked to look at this movement, narrowing the lens to focus on the intersectionality of #BlackLivesMatter. The first article I came across was a post in The New Yorker by Jelani Cobb, The Matter of Black Lives. The piece provides a background of the movement and its origins. I learned that the movement was indeed started by a group of women, including Alicia Garza, who is also is an an activist of gender and queer rights. Just as it states in both articles, often the “face” that is associated with the movement is an young African-American adult man, but it was created by a woman. The two articles discussed this idea that #BlackLivesMatter needs to broaden to include the lives of black women. This relates to our previous discussion of intersectionality this quarter. The authors of these articles argue for the movement to not only represent young straight African-American males but to also represent African-American women and encompass all African-American adults. This idea of encompassing multiple identities is the embodiment of our discussions on both the cyborg and intersectionality. Both discussions had us referring to the idea that an individual has the ability to identify with a variety of bodies and parts.
In regards to the discussion on the intersectionality of #BlackLivesMatter, just as the articles mention, their is a limited or narrowed view of who the movement encompasses. What does this mean for those that identify as African-American but not a male or perhaps some other variation or combination? The majority of marginalized people will remain marginalized just in a more specific category. This concept of categories is what truly needs to be restructured. The last article I found was an interview of Marcia Chatelain, professor and creator of #FergusonSyllabus. In the interview there is discussion of how Twitter is used for teachers to gather reading materials to teach in classrooms. This relates to the discussion on the Egyptian Revolution and the use of the R-Shief software. It’s not only using digital technology, but collaboration is employed, which is a big part of fem tech. In regards to the movement, I would like to follow up and see where the advocators and the movement itself is at, not only in the political/social sphere, but has the hashtag movement changed in any way to where it encompasses all African-Americans?





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