Misogynoir Transformed
A study guide of Moya Bailey’s 2021 book ‘Misogynoir Transformed: Black Women's Digital Resistance.’
Summary, part 5
Chapter 4: Alchemists in Action Against Misogynoir
Bailey starts off this chapter with an opportunity to “geek out” over her love of the early days of Tumblr, a content-driven microblogging site that centered on the content being ‘tumbled’ through the site (i.e., shared and reblogged) as opposed to the personalities behind that content. Tumblr’s heyday (2009-2015) has come and gone, and now we are left with the fragments left behind which will be lost if not recorded.
Tumblr is to thank for many social media components: bringing “trigger” and “content” warnings into mainstream consciousness, and the practice of “callouts” and “call ins.” Bailey points out that “Black women and Black nonbinary, agender, and gender-variant folks were instrumental in making Tumblr a space where misogynoir could be theorized and introduced as an important concept” (p. 146).
Struggling to be Heard
In the early days, when Facebook had less appeal (back when you needed a college email in order to get an account), young activists like Danielle “Strugg” Cole (Tumblr handle, StrugglingToBeHeard) could find a supportive online community within her home community of Worcester, MA where she felt actively silenced. Bailey remarks that “Tumblr provided a virtual space for queer people of color to find connections that were difficult to forge in real life” (p. 149).
While Tumblr was a mainly supportive space for Cole, there was one incident that unfortunately made her an example of when the internet can twist your message and make you infamous. She recorded a video of herself twerking for Mother’s day as a way to celebrate Black women’s bodies, their capabilities, and their agency. Within her Tumblr community, it was seen positively, garnering her support and praise. However, it was shared on a celebrity gossip site and attracted a lot of criticism, mainly within the Black community. Bailey argues that “Cole’s experience of misogynoir was orchestrated by other Black people whose vicious comments also illustrated the ways misogynoir can be internalized by those who experience it” (p. 152).
Still, Cole tells Bailey that Tumblr was a “means to organize around misogynoir” (p. 154). It was a place to discuss it in a constructive way and explore the various facets of it. Bailey asked Cole what the ideal social media platform would look like. She wants to see one that is only Black people, and where users are sent to a “time-out room” if they say something ableist, sexist, racist, homophobic, transphobic, and so forth. The “time-out” room would allow users to cool down and talk with others who are willing to educate.
Cole’s idea of a “time-out” space is an example of “calling in,” where people talk to someone privately about why what they’re saying is wrong with the goal of changing their mind and helping them understand. Cole experienced this when she was making ignorant comments about colorism.
Ancestry in Progress
“The Internet has a lot of memory, but somehow, for some reason, it can’t seem to remember that Black women were the creators of things.” -Antoinette Luna Myers
Antoinette Luna Myers created the blog Ancestry in Progress, which became the go-to blog for content related to Black women, agender and nonbinary, and gender-variant people. It really took off once Myers connected with people across the African diaspora after being disappointed with their collaborations with white allies.
At the height of Ancestry in Progress, the blog was utilized to uplift Black voices, Black victories, Black injustices, and Black joy. The blog also partly took shape as a body positivity blog, featuring Black women with 4C, 4Z curls, and beautiful bodies of all shapes and sizes. The blog challenged the constant denial of Black representation in traditional media.
Ancestry in Progress cultivated a large yet intimate and vulnerable community of followers. Myers eventually decided to take it down as they felt it was being infiltrated by coworkers, students, superiors, and others who take away the sacredness of the space—a space away from uninvited eyes.
After leaving their liberal school atmosphere, they found that the world was a lot less accepting of their gender identity. Though they identify as nonbinary femme, they are typically read as a Black woman. To Myers, that is not incorrect, but rather one facet of a prism through which they still experience love and recognition” (168). They were raised as a Black woman, but their identity has moved beyond that.
Bailey also asked Myers what their ideal social media site would look like. Myers would like to see more talking, more long-form posts, and well-thought-out responses sparking conversation. Bailey hopes, “And if misogynoir is transformed, can it be transformed in such a way that Black women are celebrated and appreciated authentically” (p. 170).