Paula: Agreed. Also, just thinking about as you're saying that, I keep going back to body image for black women is not about thinness. And I think we continue to sort of have to educate others and fight this fight, so to speak, that it's not just a black woman may embrace a larger body type. It's just that our standards (I guess, I would say) for black girls developmentally or the standards for black women overall are just different from that of white women, in terms of a preferred body type.
images of ebony girls
Dr. Joy: I'm so glad Paula was able to share her expertise with us today. To learn more about The Renfrew Centers or to check out the resources that she shared, be sure to visit the show notes at TherapyForBlackGirls.com/session-204. And don't forget to text two of your girls and tell them to check out the episode as well. If you're looking for a therapist in your area, be sure to check out our therapist directory at TherapyForBlackGirls.com/directory.
The #1Billion4BlackGirls is a 10-year philanthropic initiative designed to invest in the brain trust, innovation, health, safety, education, artistic visions, research, and joy of Black girls and their families. The Black Girl Freedom Fund (BGFF) is an initiative of Grantmakers for Girls of Color (G4GC), and leads and hosts the organization of Black Girl Freedom Week.
AI-generated photos of Black goth girls created with Midjourney have captivated viewers across social media with both the alluring scenes they depict and their striking realness. In recent years, imaging software bolstered by machine learning have grown uncanny in their ability to produce detailed works based on simple text prompts. With enough coaxing, models like Midjourney, Stable Diffusion, and DALL-E 2 can generate pieces indistinguishable from what a human artist might create.
This charming picture book takes an often-charged phrase and puts a positive spin on it. The story follows a young Black girls as she puts her hands up for hugs, in class, and at church service. The story culminates in a community protest march, where those around her lift their hands up in resistance. This book is timely and meaningful.(Ages 4 - 8)
These weekly therapy groups are for adolescent girls and women who struggle with disordered eating or who are working towards recovery from an eating disorder, and offer structured care in a web-based environment.
Black women's insistence on self-definition, self-valuation, and the necessity for a Black female-centered analysis is significant for two reasons. First, defining and valuing one's consciousness of one's own self-defined standpoint in the face of images that foster a self-definition as the objectified "other" is an important way of resisting the dehumanization essential to systems of domination. The status of being the "other" implies being "other than" or different from the assumed norm of white male behavior. In this model, powerful white males define themselves as subjects, the true actors, and classify people of color and white women in terms of their position vis-a-vis this white male hub. Since Black women have been denied the authority to challenge these definitions, this model consists of images that define Black women as a negative other, the virtual antithesis of positive white male images. Moreover, as Britain and Maynard (1984:199) point out, "domination always involves the objectification of the dominated; all forms of oppression imply the devaluation of the subjectivity of the oppressed."[3]
Collins' discussion of controlling images focuses on the negative stereotypical representations and images of black women. These representations continue to oppress black women as they continue to perpetuate the dominant subject's definition of the object i.e. the black woman. The images' pervasive nature aid in sustaining intersecting oppression because they "[reflect] the dominant group's interest in maintaining Black women's subordination.[12][13] These images are used to make black women's oppression seem natural and normal. Collins' critique on controlling images includes an analysis of the mammy, the welfare mother, and the jezebel. She explains that the images constitute different oppressions simultaneous: the mammy works to make the defeminized black women and all oppressive factors against her seem natural, the welfare mother works to make the economically unfit black women and all oppressive factors against her seem natural, and the jezebel works to make the hypersexual black women and all oppressive factors against her seem natural.[12]
For young Black girls, the manipulation of images is also an influence. From a 2016 study by University of Pennsylvania associate professor, Charlotte E. Jacobs, utilizing Black Feminist Thought as an educational work for Black girls in media depictions. Coupled with the inherent knowledge and experiences of Black girls, Jacobs explained how it is able to provide an "opportunity to develop critical media literacy skills."[14] Knowing this frameworks aids in their own viewpoints and stances to media representations in understanding and deciphering the images and meaning behind such imagery. Moving beyond the surface images and using this framework as a means of combatting against the prevalent, normalized view of characters and ideals within the media that are shown as representations of and for young Black girls.
Self-definition is "the power to name one's own reality"[15] Collins articulates black women's resistance against controlling images as an important step for practicing self-definition. The rejection of the dominant group's definition of black women and black women's imposition of their own self-definition indicates a "collective Black women's consciousness".[16] The expression of the black women's consciousness and standpoint is an integral part of developing Black feminist thought.[17] Collins notes the importance of safe spaces for black women, where self-definition is not clouded by further objectification or silencing.[18] Affirmation is also an important part of Collins' call for self-definition, which can take place in the individual friendships and familial relationships of black women. Collins describes the process of self-definition as a "journey form internalized oppression to the 'free mind'"[19] in order to emphasize its significance in the formation of the collective consciousness of black women.
Black girls in the United States have long been denied the vulnerability and protection usually afforded children. Stereotypes and assumptions cast Black girls as more mature than their years, more sexual, more threatening, which has resulted in their abuse and neglect.
The pictures described in this list portray Native Americans, their homes, and activities. The images are from the records of 15 Government agencies within the holdings of the Still Picture Branch (RRSS) of the National Archives and Records Administration. Most are from the records of the Bureau of Indian Affairs (Record Group 75), the Army Signal Corps (Record Group 111), the Smithsonian Institution (Record Group 106), and U.S. Geological Survey (Record Group 57)
Many photographs relating to Native Americans are not included in this list. Separate inquiries for additional images should be as specific as possible, including names, dates, places, and other details. To view more photographs, please visit the Bureau of Indian Affairs, Photographs Finding Aid. 2ff7e9595c
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