Unknown Speaker  00:01
I'm also ministered to give me an idea I'm a Baptist minister to, and black male Baptist ministers. No, we're not ministers. And I go into the pulpits and churches who are unwelcome. The older men who don't believe in women preachers will treat me with all the courtesy and respect this do any creature is the younger? The higher feeling is they will shake my hand, you know, it's like, you know, the other ones. You know, it's, you know, when I'm in my car, my brother's church, I may not agree with him on this issue when we minister, but I will respect you and they'll give you time to the younger ones who they'll just avoid, they'll go to the other side of the room, they'll do anything. Why? Because you're intruding on their Preserve. Yeah. And they see. So have argued, it's the only place where we're allowed to be leaders in this society. So we're allowed to be men. See, and that's the problem when you get leadership like with male hood. And, and, but that wasn't good enough. Well, Eric did that. Yeah, that whole link, and there's also a linguistic coinciding at the same time, where, when the change goes from you grow to black Negro was always a gender inclusive term. When people started, instead of talking about the negroes, personhood, they start talking about the black man's personhood, you begin to get a tendency towards exclusive language. And I mean, it's like two freight trains sort of coming together, and not instantly sort of Joining Forces, rather than smashing one another and canceling now. But so, I mean, on personal experiential terms, the older men are much easier to do. Even in situations where you have to be sexist, the cool, the least have to manners, but it's not so easy to generalize about the women. There, there's women suffering, I mean, my age and younger are suffering because of the fact that there is more different divergence, and parents who are supporting them, particularly if they're coming from families with three generations of dual career professionals, and they go out there. And you know, all of a sudden, all those little dudes that they would normally meet, I run off and admit, these women who fit more appropriately to what has been communicated to them is appropriate for a good image for a race.

Unknown Speaker  02:46
I understand that gloves had struggled for a long time generations, until they reached where they are now, I'm from Korean background. As you know, some of the audience or background woman called many times whose wife or whose mother, or instead of being called by her own name is been changed or only three was clear, there are some tendencies. So I would like to have your opinion. What do you think of for Oriental women to develop their own organization to hire for ourselves? And maybe possible? Is it possible to walk with a counter culturally like, with the other ethnic groups, let's say plants are wise, where they start advisable, then what will be the advantages or have other better calculated risks? Let's say, even if I want to join them, if they don't accept me, there is no way like, I have to get the job to get experience. So what are the feelings about oriental people before? When we had a shoe number of people, many of them, they just thought it went home. But these days more people were coming here to live generation after generation. Our numbers are not active sex and slow. Don't compare to the number you black people had. It's not really comparable. So whether it's strong enough to have our own, or take risk to approach the other color to our background.

Unknown Speaker  04:55
Well, where I work in Brooklyn, there were a lot of We have families. And on the block, where there was that summer lunch program that I was talking about, there were several or quite a few households where they had brilliant families living. And they, the women or the men didn't come to the boxes, which means I think part of it was that they couldn't speak English very well, a lot of them. But part of it also was, I think, being afraid that they would not be included this kind of thing. And I would think that living under the conditions, you know, that people are living in that there are a lot of issues, which would be common issues, that would be something that you could work, you know, with the people who are undergoing the same problems finding jobs, same problems, you know, providing food for their families, the same problems with daycare, and probably would be a place where it could be, you know, across? Well, it is it is a very, where I was working in quite a multi ethnic group that's working in those areas. But I think also that you are working with people who are not that I think there will be also some problems, you know, that it's a question of it's not so easy, working in multi ethnic situations, and there are going to be a lot of bigotry among certain people. But I don't think it's that common. I think that because of the combination is it works out generally, that people are working together. That would be my idea, but I don't know if you know, this from the fieldwork that I you know, the particular situation, it may be very different.

Unknown Speaker  06:45
I think, one of my students, did you study community workers in China. And it was interesting, because the historical roots were different. And it reflected the historical differences in terms of how, and you know, you had said Asian women generally, and, I mean, there has the historical specificity of the emergence of their roles was really specific to Chinese American history. In other words, how, and, and how roles of women had changed, I think. So, that was one thing yet she was able to identify, quite, she had gone at it from a different point of view. And it was like, it was like a serendipitous accident where we sort of, were able to put our heads together. And she was doing a study of Chinese food with professionals in the process, found out how they were attached to their communities, and really doing the same role and was just amazing, because they were busy, they had the same busy lifestyles as the women I had studied and doing all those things, cross cross ethnic ties, though, are more difficult. There were there was a group of us in Boston who put together Third World Women's, we tried. But what we did was we put together a committee, Third World Women's Committee for International Women's Day. And we wanted after we pulled off this big huge conference to which 1100 30 women showed up to make a more permanent organization. But the organization fell apart. And I think some of the reasons that it fell apart are still very salient, even 10 years later, or eight years later. One of the reasons were some very everybody's perceptions of your own group when you're working within your own community. You know, this ideological work that I was talking about, we have to deal with, probably mis education about yourself. Funny thing about the dominant culture is that they managed to communicate these other messages about other groups, and the other group absorbs that but unless you have somebody in the community working full time to undo all of that, they still retain and I think this is a reality particularly it's a sad reality among peoples of color in the United States, is that they tend to share younger culture perspectives of groups. And that's a big problem. Just getting to the point. Edit in a erupts in funny ways. The when the Women's Studies Association have a meeting centered around racism a couple of years ago, and they had workshops for white women to deal with your racism. And then while the white women were in workshops to deal with your racism, women of color were supposed to be in these things to learn and she chair it was I mean, I, I haven't been back to a New England Women's Studies Association. To give you an idea of how the different perceptions of other groups were, you know, Hispanic was Puerto Rican women, white and blue, Hispanic women were largely Puerto Rican women, their future kind of women were going to school, and Boston. And then you had women who were from some of the other communities that have emerged in the Boston area, black from Latin America. And they were visible, there was hostility between them and black women, and the sort of the Asian women, most of whom were Chinese American women, were just ignored, they were sort of over in a corner and ignored.

Unknown Speaker  10:55
Just a while it wasn't a disaster, because it wasn't learning. I mean, you realize the work you have to do to be able to pull people together. But then the other point of the matter is because people have different histories, they have different issues, in terms of what the problem is, racial oppression is not operating the same way for every group. And then when you throw in groups, who are recently emigrated from someplace with people who are native several generations, it's Pauline Caroline says it's like apples and oranges to get it because the way in which the United States immigration service has screened people has made for some, sometimes very severe, and sometimes very subtle, ideological and attitudinal differences. So it's gonna take a lot of work. That's like a big, huge community, you're probably all in itself in terms of trying to teach people that, you know, civil rights is not the problem with Native Americans. No, um, you know, there are very specific dimensions of racial oppression, you must understand, for this group's history, ignore the fact that they have a larger proportion of middle class folks than you do. I mean, there's all real sort of politically, differences in political economy. So it's a big problem, that it's going to take work serious, hard work on the phone with people who are willing to talk to one another, and really, really, to learn and development of some theoretical categories, particularly in the way in which gender and race come together, that help us interpret these different streams of history with reference to the larger structure. So I think there's just a whole raft of issues.

Unknown Speaker  12:46
Do you think we should take too much time? I've been trying to get

Unknown Speaker  12:56
generation code spot, you know, in generational differences in women's neighborhood activism? I mean, do you have to be around 40 with a couple of kids to be a neighborhood leader? What about the women in their 20s? Are they active in these things? You know, is there you know, are there are the youngest women actually more interested in careers and jobs are now focusing on these neighborhood problems? In will have there been changes is this as with your work in Cheryl's, you have no 50 or 60 years worth of women's

Unknown Speaker  13:34
productivity? Well, I would say in where I worked, it was certainly the older woman. were very much involved in bringing in the younger woman, and I don't think it was just women in their 40s, who were neighborhood activists, women, their 20s were very involved. And, you know, it's not a question of career really versus being involved in neighborhood. I mean, I don't think people saw it that way. Most of the women that I worked with, were not going on to be doctors, lawyers at that point. You know, there were secretaries or they were. They were, you know, in met, some of them got high school equivalencies, and they were going on to take courses, but they were not in the position to say, in fact, the ones that were going on to college were often some of the most active in the neighborhood of the younger one. And the older woman hadn't, most of them, you know, had that much college experience. So I think that was a big epic. First of all, there's not that generational split. Within the community. There's the mothers and the daughters, basically. So that the grandmothers could be in their 40s and their daughters in their 20s and their children seven and eight. So it was more like within families and be in that kind of relationship, even though if it's might not be mother daughter, very much. Both groups involved and the older woman too. You know, I don't think you see that generation split in activities. You may see it in the point of view people think, but not in their involvement in the activities. At least that was my

Unknown Speaker  15:10
I had intergenerational situation youngest one in my study of poverty studies.

Unknown Speaker  15:19
And that was because we were

Unknown Speaker  15:21
complying with our Commissioner had to have publicly recognized eight years prior to the commencement of the study, which meant I had to be able to document. This was besides community verification, so that's that left doc dropped out a lot of people. But the youngest one is a study. That was not that was awesome. My analysis of history started out going bad with engineering. And the talk about Paul recruited them to their role models were very late legacy and that's why we kept going back, which did fit right into this larger historical structure that was an institution that merged, perpetuate itself and yet adapt for changing politics, changing political needs and changing situation.

Unknown Speaker  16:10
You know, I asked the question is because not a neighborhood, just that informal politics, like, say, our abortion rights group in New York harasser, it's, it's this generationally segregated, but there just aren't that many women in the 20s active in the group. You know, it's an organization of women.

Unknown Speaker  16:29
But also experiential differences. That older group is the one who is clad in the younger group, you know, this is the same yard and they've got it, you know, and they don't realize the threat to that maybe,

Unknown Speaker  16:41
but characteristic of reproductive.

Unknown Speaker  16:45
Or we're in a generation who could have almost died, or could have died. They're the ones who are, and they're also like, if you go to hear some of these people, I remember being in the Old City. And when this woman Milton Jefferson was passed, there was the older women receiving a background check tears, because they were the ones who were most affected by all this rhetoric and, and really knew what they had risked and knew that, you know, what she was saying, lacks sense?

Unknown Speaker  17:21
Well, I just like to comment as a woman in my early 20s, that a lot of the reason I think that people, I've worked with a natural childbearing center for my whole way through college. I think part of the reason why people who are in school today don't get involved in those kinds of things is because we're told that we should be professional, we're told we should go beyond that. We're told that being active is a threat to our economic life. And I think that that's a really, really strong message that comes down to people who are in school now, for what? Well, I don't know exactly. But from you know, from the people who are going to employ you find the people who are going to let you into graduate school, from all these different sources, and I think it's very influential, right. I mean, the Reagan administration is just the perfect example of that kind of attitude, but it's a lot in society today. And I think that, that we get a lot of that pressure and that's why

Unknown Speaker  18:17
we have to have options. Order to be unwilling to take risks, you have to have that option to risk possibility