She also believes that a view of the black community that values some identities and expressions over others limits the connectedness that others in that community feel, and prevents issues disproportionately affecting them to be discussed in meaningful ways. This work is being done, but is largely in its infancy. Collins believes that a group cannot be truly revolutionary or progressive if it works to oppress others.
When we can discuss sexuality from multiple perspectives, we allow people the space to talk about sex and sexuality and feel more comfortable engaging their partners in dialogues about their own sexual history, sexual feelings, and lead to STD testing and full appreciation and connection of one another. She argues that equating masculinity with wealth and femininity with submissiveness and financial dependence is harmful to all groups, but especially for African Americans, who have been traditionally locked out of the economic opportunity structure. Both of these results stem from racism, but take on a gendered approach. In Black Sexual Politics, Hill Collins proposes several ideas for black liberation, though the book is focused on getting individuals to find creative ways to challenge racism, sexism and homophobia as it manifests itself in their own communities. Looking at the black community as a monolith may prevent us from seeing that African American women are the targets of specific social welfare policies or that African American men are being disproportionately incarcerated. Collins argues for a new, more holistic version of success, that includes visions of the importance of personal character apart from economic achievement. Hill Collins argues that there needs to be a culture of honesty in the black community, whereby black persons can express their ideas and identities in a whole way. She argues that a narrow black sexual politics that places extreme value on limiting views of the role of the male and the role of the female, and also on the role of appropriate and socially acceptable sexual behavior works to deny LGBT people their agency, and prevents honest dialogue about different types of sexual lifestyles. She also believes that a view of the black community that values some identities and expressions over others limits the connectedness that others in that community feel, and prevents issues disproportionately affecting them to be discussed in meaningful ways. This can work to the oppression of LGBT people, but also of heterosexual women and men, oppressed by views of sexuality which limit their sexual expression, and thus limit the space for them to talk about their lifestyles in a way that breeds honesty, self-affirmation and prevents the spread of disease. Collins believes that a group cannot be truly revolutionary or progressive if it works to oppress others. This work is being done, but is largely in its infancy. In a society where black men face threats to their economic well being, and disproportionately are incarcerated and lack access to quality education, any vision of masculinity that suggests that to be a man is to be financially successful puts a great number of black males at odds.
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