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NOTE: Z Magazine subscribers and sustainers have access to all Z Magazine articles here and in the archive. The latest Z Magazine articles available to everyone are listed in the Free Articles box at the top of the table of contents, and are starred in the list below. Questions? e-mail Z Magazine Online.
Straightening Our Hair
From Z Magazine, September 1988
I n October 1987 we mailed the 32-page brochure pictured above to 40,000 people, asking them to suscribe to a new radical magazine covering a wide range of topics and featuring over 35 regular writers from Noam Chomsky to bell hooks to Alexander Cockburn to Staughton Lynd to Cornell West to Juliet Schor to Leslie Cagan to Howard Zinn to Penny Lernoux to Sheila Rowbotham to Ward Churchill to Holly Sklar...and more.
The response to that mailing generated enough readers and funds to produce the first issue, which we mailed free to another 20,000 or so. We did this with two staff people and an initial bank account of $40,000. Everybody thought we were nuts. You can’t start a magazine with less than an initial $400,000, with another million or so promised over the next 5 years, they said.
It’s too long and it doesn’t look like a magazine, they said. In addition, two weeks before sending the first issue to the printer, we received a letter from a lawyer prohibiting us from using the name Z Magazine , as it already being used by a Channel Z cable TV guide in Los Angeles. As we were inspired to use the name by the movie Z, about a military coup in Greece where the leader of the resistance was referred to as Comrade Z (hence, after the coup the letter Z was banned), we changed the name to Zeta Magazine until three years later, when the cable guide went out of business.
Needless to say, all of the above were not auspicious beginnings. However, on the positive side, while we were casting about for cartoons (a few weeks before deadline), we received a large packet of wonderful political cartoons from someone named Matt Wuerker, which saved the day and his cartoons have been appearing in Z ever since that first January 1988 issue. Also, incredibly, once we got going our regular writers delivered articles on time, cartoonists mailed in material regularly, and illustrators drew graphics to fit with various articles.
To help commemorate these 20 years, we are running a series featuring as many memorable articles from the past as we can fit in leading up to our official birthday in January 2008. We are reprinting them in the original magazine format with the original graphics. In this issue, we are featuring another of our most requested articles for reprint, “Straightening Our Hair,” by bell hooks, which appeared in the September 1988 issue.
-Lydia Sargent & Michael Albert
co-founders of Z Magazine
On Saturday mornings we would gather in the kitchen to get our hair fixed, that is straightened. Smells of burning grease and hair, mingled with the scent of our freshly washed bodies, with collard greens cooking on the stove, with fried fish. We did not go to the hairdresser. Mama fixed our hair. Six daughters—there was no way we could have afforded hairdressers. In those days, this process of straightening black women’s hair with a hot comb (invented by Madame C. J. Waler) was not connected in my mind with the effort to look white, to live out standards of beauty set by white supremacy. It was connected solely with rites of initiation into womanhood. To arrive at that point where one’s hair could be straightened was to move from being perceived as child (whose hair could be neatly combed and braided) to being almost a woman. It was this moment of transi ion my sisters and I longed for.
Hair pressing was a ritual of black women’s culture of intimacy. It was an exclusive moment when black women (even those who did not know one another well) might meet at home or in the beauty parlor to talk with one another, to listen to the talk. It was as important a world as that of the male barber shop—mysterious, secret. It was a world where the images constructed as barriers between one’s self and the world were briefly let go, before they were made again. It was a moment of creativity, a moment of change.
I wanted this change even though I had been told all my life that I was one of the “lucky” ones because I had been born with “good hair”—hair that was fine, almost straight—not good enough, but still good. Hair that had no nappy edges, no “kitchen,” that area close to the neck that the hot comb could not reach. This “good hair” meant nothing to me when it stood as a barrier to my entering this secret black woman world. I was overjoyed when mama finally agreed that I could join the Saturday ritual, no longer looking on but patiently waiting my turn. I have written of this ritual: “For each of us getting our hair pressed is an important ritual. It is not a sign of our longing to be white. There are no white people in our intimate world. It is a sign of our desire to be women. It is a gesture that says we are approaching womanhood.... Before we reach the appropriate age we wear braids, plaits that are symbols of our innocence, our youth, our childhood. Then we are comforted by the parting hands that comb and braid, comforted by the intimacy and bliss. There is a deeper intimacy in the kitchen on Saturdays when hair is pressed, when fish is fried, when sodas are passed around, when soul music drifts over the talk. It is a time without men. It is a time when we work as women to meet each other’s needs, to make each other feel good inside, a time of laughter and outrageous talk.”
Since the world we lived in was racially segregated, it was easy to overlook the relationship between white supremacy and our obsession with hair. Even though black women with straight hair were perceived to be more beautiful than those with thick, frizzy hair, it was not overtly related to a notion that white women were a more appealing female group or that their straight hair set a beauty standard black women were struggling to live out. While this was probably the ideological framework from which the process of straightening black women’s hair emerged, it was expanded so that it became a real space of black woman bonding through ritualized, shared experience. The beauty parlor was a space of consciousness raising, a space where black women shared life stories—hardship, trials, gossip; a place where one could be comforted and one’s spirit renewed. It was for some women a place of rest where one did not need to meet the demands of children or men. It was the one hour some folk would spend “off their feet,” a soothing, restful time of meditation and silence. These positive empowering implications of the ritual of hair pressing mediate, but do not change negative implications. They exist alongside all that is negative.
Within white supremacist capitalist patriarchy, the social and political context in which the custom of black folks straightening our hair emerges, it represents an imitation of the dominant white group’s appearance and often indicates internalized racism, self-hatred, and/or low self esteem. During the 1960s black people who actively worked to critique, challenge, and change white racism pointed to the way in which black people’s obsession with straight hair reflected a colonized mentality. It was at this time that the natural hairdo, the “afro,” became fashionable as a sign of cultural resistance to racist oppression and as a celebration of blackness. Naturals were equated with political militancy. Many young black folks found just how much political value was placed on straightened hair as a sign of respectability and conformity to societal expectations when they ceased to straighten their hair. When black liberation struggles did not lead to revolutionary change in society, the focus on the political relationship between appearance and complicity with white racism ceased and folks who had once sported afros began to straighten their hair.
In keeping with the move to suppress black consciousness and efforts to be self-defining, white corporations began to acknowledge black people and most especially black women as potential consumers of products they could provide, including hair-care products. Permanents specially designed for black women eliminated the need for hair pressing and the hot comb. They not only cost more but they also took much of the economy and profit out of black communities, out of the pockets of black women who had previously reaped the material benefits (see Manning Marable’s How Capitalism Underdeveloped Black America , South End Press). Gone was the context of ritual, of black woman bonding. Seated under noisy hair dryers black women lost a space for dialogue, for creative talk.
Stripped of the positive binding rituals that traditionally surrounded the experience, black women straightening our hair seemed more and more to be exclusively a signifier of white supremacist oppression and exploitation. It was clearly a process that was about black women changing their appearance to imitate white people’s looks. This need to look as much like white people as possible, to look safe, is related to a desire to succeed in the white world. Before desegregation black people could worry less about what white folks thought about their hair. In a discussion with black women about beauty at Spelman College, students talked about the importance of wearing straight hair when seeking jobs. They were convinced and probably rightly so that their chances of finding good jobs would be enhanced if they had straight hair. When asked to elaborate they focused on the connection between radical politics and natural hairdos, whether natural or braided. One woman wearing a short natural told of purchasing a straight wig for her job search. No one in the discussion felt black women were free to wear our hair in natural styles without reflecting on the possible negative consequences. Often older black adults, especially parents, respond quite negatively to natural hairdos. I shared with the group that when I arrived home with my hair in braids shortly after accepting my job at Yale, my parents told me I looked disgusting.
Despite many changes in racial politics, black women continue to obsess about their hair and straightening hair continues to be serious business. It continues to tap into the insecurity black women feel about our value in this white supremacist society. Talking with groups of women at various college campuses and with black women in our communities there seems to be general consensus that our obsession with hair in general reflects continued struggles with self-esteem and self-actualization. We talk about the extent to which black women perceive our hair as the enemy, as a problem we must solve, a territory we must conquer. Above all it is a part of our black female body that must be controlled. Most of us were not raised in environments where we learned to regard our hair as sensual or beautiful in an unprocessed state. Many of us talk about situations where white people ask to touch our hair when it is unprocessed then show surprise that the texture is soft or feels good. In the eyes of many white folks and other non-black folks, the natural afro looks like steel wool or a helmet. Responses to natural hairstyles worn by black women usually reveal the extent to which our natural hair is perceived in white supremacist culture as not only ugly but frightening. We also internalize that fear. The extent to which we are comfortable with our hair usually reflects on our overall feelings about our bodies.
In our black women’s support group, Sisters of the Yam, we talk about the ways we don’t like our bodies, especially our hair. I suggested to the group that we regard our hair as though it is not part of our body, but something quite separate—again a territory to be controlled. To me it was important for us to link this need to control with sexuality, with sexual repression. Curious about what black women who had hot-combed or had permanents felt about the relationship between straightened hair and sexual practice I asked whether people worried about their hairdo, whether they feared partners touching their hair. Straightened hair has always seemed to me to call attention to the desire for hair to stay in place. Not surprisingly many black women responded that they felt uncomfortable if too much attention was focused on their hair, if it seemed to be too messy. Those of us who have liberated our hair and let it go in whatever direction it seems fit often receive negative comments.
Looking at photographs of myself and my sisters when we had straightened hair in high school I noticed how much older we looked than when our hair was not processed. It is ironic that we live in a culture that places so much emphasis on women looking young, yet black women are encouraged to change our hair in ways that make us appear older. This past semester we read Toni Morrison’s The Bluest Eye in a black women’s fiction class. I ask students to write autobiographical statements that reflect their thoughts about the connection between race and physical beauty. A vast majority of black women wrote about their hair. When I asked individual women outside class why they continued to straighten their hair, many asserted that naturals don’t look good on them or that they required too much work. Emily, a favorite student with very short hair, always straightened it and I would tease and challenge her. She explained to me convincingly that a natural hairdo would look horrible with her face, that she did not have the appropriate forehead or bone structure. Later she shared that during spring break she had gone to the beauty parlor to have her perm and as she sat there waiting, thinking about class reading and discussion, it came to her that she was really frightened that no one else would think she was attractive if she did not straighten her hair. She acknowledged that this fear was rooted in feelings of low self-esteem. She decided to make a change. Her new look surprised her because it was so appealing. We talked afterwards about her earlier denial and justification for wearing straightened hair. We talked about the way it hurts to realize connection between racist oppression and the arguments we use to convince ourselves and others that we are not beautiful or acceptable as we are.
In numerous discussions with black women about hair one of the strongest factors that prevent black women from wearing unprocessed hairstyles is the fear of losing other people’s approval and regard. Heterosexual black women talked about the extent to which black men respond more favorably to women with straight or straightened hair. Lesbian women point to the fact that many of them do not straighten their hair, raising the question of whether or not this gesture is fundamentally linked to heterosexism and a longing for male approval. I recall visiting a woman friend and her black male companion in New York years ago and having an intense discussion about hair. He took it upon himself to share with me that I could be a fine sister if I would do something about my hair (secretly I thought mama must have hired him). What I remember is his shock when I calmly and happily asserted that I like the touch and feel of unprocessed hair.
When students read about race and physical beauty, several black women describe periods of childhood when they were overcome with longing for straight hair as it was so associated with desirability, with being loved. Few women had received affirmation from family, friends, or lovers when choosing not to straighten their hair and we have many stories to tell about advice we receive from everyone, including total strangers, urging us to understand how much more attractive we would be if we would fix (straighten) our hair.
When I interviewed for my job at Yale, white female advisers who had never before commented on my hair encouraged me not to wear braids or a large natural to the interview. Although they did not say straighten your hair, they were suggesting that I change my hairstyle so that it would most resemble theirs, so that it would indicate a certain conformity. I wore braids and no one seemed to notice. When I was offered the job I did not ask if it mattered whether or not I wore braids. I tell this story to my students so that they will know by this one experience that we do not always need to surrender our power to be self-defining to succeed in an endeavor. Yet I have found the issue of hairstyle comes up again and again with students when I give lectures.
At one conference on black women and leadership I walked into a packed auditorium, my hair unprocessed, wild and all over the place. The vast majority of black women seated there had straightened hair. Many of them looked at me with hostile stares. I felt as though I was being judged on the spot as someone out on the fringe, an undesirable. Such judgments are made particularly about black women in the United States who choose to wear dreadlocks. They are seen and rightly so as the total antithesis of straightening one’s hair, as a political statement. Often black women express contempt for those of us who choose this look.
Ironically, just as the natural unprocessed hair of black women is the subject of disregard and disdain we are witnessing a return of the long, dyed blonde look. In their writing my black women students described wearing yellow mops on their heads as children to pretend they had long blonde hair. Recently black women singers who are working to appeal to white audiences, to be seen as crossovers, use hair implanting and hair weaving to have long straight hair. There seems to be a definite connection between a black female entertainer’s popularity with white audiences and the degree to which she works to appear white or to embody aspects of white style. Tina Turner and Aretha Franklin were trend setters; both dyed their hair blonde. In everyday life we see more and more black women using chemicals to be blonde. At one of my talks focusing on the social construction of black female identity within a sexist and racist society, a black woman came to me at the end of the discussion and shared that her seven-year-old daughter was obsessed with blonde hair, so much so that she had made a wig to imitate long blonde curls.
This mother wanted to know what she was doing wrong in her parenting. She asserted that their home was a place where blackness was affirmed and celebrated. Yet she had not considered that her processed straightened hair was a message to her daughter that black women are not acceptable unless we alter our appearance or hair texture. Recently I talked with one of my younger sisters about her hair. She uses bright colored dyes, various shades of red. Her skin is very dark. She has a broad nose and short hair. For her these choices of straightened dyed hair were directly related to feelings of low self-esteem. She does not like her features and feels that the hairstyle transforms her. My perception was that her choice of red straightened hair actually called attention to the features she was trying to mask. When she commented that this look receives more attention and compliments, I suggested that the positive feedback might be a direct response to her own projection of a higher level of self-satisfaction. Folk may be responding to that and not her altered looks. We talked about the messages she is sending her dark-skinned daughters—that they will be most attractive if they straighten their hair.
A number of black women have argued that straightened hair is not necessarily a signifier of low self-esteem. They argue that it is a survival strategy; it is easier to function in this society with straightened hair. There are fewer hassles. Or as some folk stated, straightened hair is easier to manage, takes less time. When I responded to this argument in our discussion at Spelman by suggesting that perhaps the unwillingness to spend time on ourselves, caring for our bodies, is also a reflection of a sense that this is not important or that we do not deserve such care. In this group and others, black women talked about being raised in households where spending too much time on appearance was ridiculed or considered vanity. Irrespective of the way individual black women choose to do their hair, it is evident that the extent to which we suffer from racist and sexist oppression and exploitation affects the degree to which we feel capable of both self-love and asserting an autonomous presence that is acceptable and pleasing to ourselves. Individual preferences (whether rooted in self-hate or not) cannot negate the reality that our collective obsession with straightening black hair reflects the psychology of oppression and the impact of racist colonization. Together racism and sexism daily reinforce to all black females via the media, advertizing, etc. that we will not be considered beautiful or desirable if we do not change ourselves, especially our hair. We cannot resist this socialization if we deny that white supremacy informs our efforts to construct self and identity.
Without organized struggles like the ones that happened in the 1960s and early 1970s, individual black women must struggle alone to acquire the critical consciousness that would enable us to examine issues of race and beauty, our personal choices, from a political standpoint. There are times when I think of straightening my hair just to change my style, just for fun. Then I remind myself that even though such a gesture could be simply playful on my part, an individual expression of desire, I know that such a gesture would carry other implications beyond my control. The reality is: straightened hair is linked historically and currently to a system of racial domination that impresses upon black people, and especially black women, that we are not acceptable as we are, that we are not beautiful. To make such a gesture as an expression of individual freedom and choice would make me complicit with a politic of domination that hurts us. It is easy to surrender this freedom. It is more important that black women resist racism and sexism in every way; that every aspect of our self-representation be a fierce resistance, a radical celebration of our care and respect for ourselves. Even though I have not had straightened hair for a long time, this did not mean that I am able to really enjoy or appreciate my hair in its natural state. For years I still considered it a problem. (It wasn’t naturally nappy enough to make a decent interesting afro. It was too thin.) These complaints expressed my continued dissatisfaction. True liberation of my hair came when I stopped trying to control it in any state and just accepted it as it is. It has been only in recent years that I have ceased to worry about what other people would say about my hair. It has been only in recent years that I could feel consistent pleasure washing, combing, and caring for my hair. These feelings remind me of the pleasure and comfort I felt as a child sitting between my mother’s legs feeling the warmth of her body and being as she combed and braided my hair. In a culture of domination, one that is essentially anti-intimacy, we must struggle daily to remain in touch with ourselves and our bodies, with one another. Especially black women and men, as it is our bodies that have been so often devalued, burdened, wounded in alienated labor. Celebrating our bodies, we participate in a liberatory struggle that frees mind and heart.
Z Magazine Archive
AnnouncementsLABOR - May 1 is May Day. Workers of the world will celebrate the 124th anniversary of International Worker’s Day. Born out of a call for an 8-hour workday in the United States, this day is an opportunity for all workers to show their solidarity with one another, as well as to renew the call for labor rights.
FARM CONFERENCE - The Farm Conference on Community and Sustainability will be held May 24-26 in Summertown, TN, in partnership with the Fellowship of Intentional Communities. Tour green homes, see sustainable food production, learn about solar installations, alternative education, midwifery, and more.
Contact: Douglas@thefarmcommunity.com; http://www.thefarmcommunity.com/.
PALESTINE - The Conference of the Palestinian Shatat in North American will be held June 3-5 in Vancouver. The conference will examine the future of the Palestinian liberation movement.
Contact: email@example.com; http://www.palestinianconference.org/.
LABOR - The Pacific Northwest Labor History Association’s 45th annual conference will be held May 3-5, in Portland, OR. This year’s theme is Labor Under Attack: Learning from the Past and Preparing for the Future. A call for presentations, workshops and papers is currently underway.
Contact: PNLHA, 27920 68th Ave. East, Graham, WA 98338; 206-406-2604; PNLHA1@aol.com; http://www3.telus.net.
MARIJUANA - On the first Saturday of May marijuana legalization activists will hold informational and educational events, rallies and marches in over 300 cities around the world.
ECONOMICS - The Union For Radical Political Economics will hold its 39th annual conference May 9-11 in New York City.
RECLAIM THE DREAM - The 2013 Poor People’s Campaign & March from Baltimore to Washington D.C. will be May 11. Communities, schools and unions interested in participating are encouraged to contact the Baltimore People’s Assembly.
Contact: 410-500-2168; 410-218-4835; BaltimorePeoplesAssembly@gmail.com; Southern Christian Leadership Conference of Baltimore and the Baltimore Peoples Power Assembly, 2011 N. Charles St., Baltimore, MD 21218.
MOTHER’S DAY - The 17th Annual Mother’s Day Walk For Peace will be May 12th, in Dorchester, MA. The walk began in 1996 for families who had lost children to violence. The day has become a way for thousands of people to financially support the work of the Louis Brown Peace Institute.
Contact: http://www.ldbpeaceinstitute.org/; http://mothersdaywalk4peace.org/.
NATO 5 - An International Week of Solidarity with the NATO 5 has been called for May 16-21. Supports call on supporters to raise awareness of the NATO 5 and support funds for the defendants on the one-year anniversary of their preemptive arrests.
Contact: firstname.lastname@example.org; https://nato5support.wordpress.com.
MOUNTAINTOP - The 2013 Mountain Justice Summer Activist Training Camp will be held May 19-27 in Damascus, VA. It will be a week of workshops, field trips to view Mountain Top Removal coal mines, direct actions, and service project.
FEMINIST SCI-FI - The feminist science fiction convention WisCon 37 is scheduled for May 24-27 in Madison, WI.
Contact: WisCon, ? SF3, PO Box 1624, Madison, WI 53701; email@example.com; http://www.wiscon.info/.
ANARCHY FEST - A month-long Festival of Anarchy is scheduled for May in Montreal. The festival includes The Montreal Anarchist Bookfair (May 19-20).
Contact: http://www.anarchistbookfair.ca/; http://www.radicalmontreal.com/.
LABOR - The International Labor Rights Forum will present: Down the Supply Chain, Driving Corporate Accountability, on May 22 in Washington, DC. The Labor Rights Awards Ceremony and Reception will honor pioneers in supply chain worker organizing, working solidarity and international labor rights policy.
MULTICULTURE - The 26th annual National Conference on Race & Ethnicity in American Higher Education (NCORE) will take place May 28-June 1, in New Orleans.
Contact: SWCHRS, 3200 Marshall Avenue, Suite 290, Norman, OK 73072; 405-325-3694; firstname.lastname@example.org; www.ncore.ou.edu.
MEDIA - The 2013 Alliance for Community Media Annual Conference will be held May 29-31, in San Francisco, CA. Participants will include educators, community leaders, media professionals, journalists, nonprofit leaders, policymakers and students.
RADIO - The 38th Annual Community Radio Conference is schedule for May 29-June 1, in San Francisco, CA, with discussions and workshops.
Contact: 1101 Pennsylvania Ave. NW, Suite 600, Washington, DC 20004; 202-756-2268; email@example.com; http://www.nfcb.org/.
BRADLEY MANNING - On June 1, a rally will be held at Fort Meade in support of Bradley Manning.
BIKES - Bikes Not Bombs is holding its 24th annual Bike-A-Thon and Green Roots Festival in Boston, MA on June 3, with several bike rides scheduled, music, exhibitors and more.
Contact: Bikes Not Bombs, 284 Amory St., Jamaica Plain, MA 02130; 617-522-0222; firstname.lastname@example.org; www.bikesnotbombs.org.
LEFT FORUM - The 2013 Left Forum will be held June 7-9, at Pace University in New York City.
Contact: 365 Fifth Avenue, CUNY Graduated Center, ? Sociology Dept., New York, NY 10016; http://www.leftforum.org/.
VEGAN FEST - Mad City Vegan Fest will be held in Madison, WI, June 8. The annual event features food, speakers, and exhibitors.
Contact: 122 State Street, Suite 405 B, Madison, WI 53701; email@example.com; http://veganfest.org/.
ADC CONFERENCE - The American-Arab Anti-Discrimination Committee (ADC) holds its annual conference June 13-16, in Washington, DC, with panel discussions and workshops on civil rights, media and other topics.
Contact: 1990 M Street, Suite 610, Washington, DC, 20036; 202-244-2990; firstname.lastname@example.org http://convention.adc.org/.
CUBA/SOCIALISM - A Cuban-North American Dialog on Socialist Renewal and Global Capitalist Crisis will be held in Havana, Cuba, June 16-30. There will be a 5 day Seminar at University of Havana, plus visits to a cooperative, urban garden, community development project, social research centers, and educational & medical institutions.
Contact: email@example.com; http://www.globaljusticecenter.org/.
NETROOTS - The 8th Annual Netroots Nation conference will take place June 20-23 in San Jose, CA. The event features panels, trainings, networking, screenings, and keynotes.
Contact: 164 Robles Way, #276, Vallejo, CA 94591; firstname.lastname@example.org; http://www.netrootsnation.org/.
MEDIA - The 15th annual Allied Media Conference will be held June 20-23, in Detroit.
Contact: 4126 Third Street, Detroit, MI 48201; http://alliedmedia.org/.
GRASSROOTS - The United We Stand Festival will be hosted by Free & Equal, June 22 in Little Rock, Arkansas. The festival aims to reform the electoral process throughout the U.S.
SOCIALISM - The Socialism 2013 Conference is scheduled for June 27-30 in Chicago, featuring talks and panel discussions.
Contact: email@example.com; http://www.socialismconference.org.
LITERACY - The National Association for Media Literacy Education (NAMLE) will hold its conference July 12-13 in Los Angeles under the heading, Intersections: Teaching and Learning Across Media.
Contact: 10 Laurel Hill Drive, Cherry Hill, NJ 08003; http://namle.net/conference/.
IWW - The North American Work People’s College will take place July 12-16 at Mesaba Co-op Park in northern Minnesota. The event will bring together Wobblies from branches across the continent to learn new skills and build One Big Union.
PEACESTOCK - On July 13th, the 11th Annual Peacestock: A Gathering for Peace, will take place at Windbeam Farm in Hager City, WI. The event is a mixture of music, speakers and community for peace. Sponsored by Veterans for Peace.
Contact: Bill Habedank, 1913 Grandview Ave., Red Wing, MN 55066; 651-388-7733; firstname.lastname@example.org; http://www.peacestockvfp.org.
CHILDREN’S DEFENSE - July 15-19, join clergy, seminarians, Christian educators, young adult leaders and other faith-based advocates for children at CDF Haley Farm in Clinton, Tennessee, for five days of spiritual renewal, networking, movement building workshops, and continuing education about the urgent needs of children at the 19th annual Proctor Institute for Child Advocacy Ministry.
Contact: email@example.com; http://www.childrensdefense.org.
ACTIVIST CAMP - Youth Empowered Action (YEA) Camp will have sessions in July and August in Ben Lomond, CA; Portland, OR; Charlton, MA. YEA Camp is designed for activists 12-17 years old who want to make a difference in the world.
Contact: firstname.lastname@example.org; http://yeacamp.org/.
LA RAZA - The annual National Council of La Raza (NCLR) Conference is scheduled for July 18-19 in New Orleans, with workshops, presentations and panel discussions.
Contact: NCLR Headquarters Office, Raul Yzaguirre Building, 1126 16th Street, NW, Washington, DC 20036; 202-785-1670; www.nclr.org.
LABOR - The Eastern Conference For Workplace Democracy: Growing Our Cooperatives, Growing Our Communities, will be held at Drexel University in Philadelphia, PA, July 26-28.
Contact: email@example.com; http://east.usworker.coop/.
WOMEN/LYNNE STEWART- Radical Women is asking for support letters and cards to be sent to Lynne Stewart. Stewart is a civil rights attorney and political prisoner who is currently in jail. She has breast cancer and authorities have denied her request for transfer from her Texas prison to the New York City hospital where she received medical attention during a prior bout of breast cancer. Send messages and cards to: Lynne Stewart 53504-054, Federal Medical Center Carswell, P.O. Box 27137, Fort Worth, TX 76127.
Contact: 747 Polk Street, San Francisco, CA 94109; 415-864-1278; RadicalWomenUS@gmail.com; http://lynnestewart.org/; http://www.radicalwomen.org/.
HAITI/WOMEN - Haiti’s government is considering a legal reform measure that would prohibit and punish all sexual assault, including marital rape. MADRE and the International Campaign to Stop Rape & Gender Violence in Conflict are launching a petition to raise international support for this push to address violence against women in Haiti.
Contact: 121 West 27th Street, #301, New York, NY 10001; 212-627-0444; firstname.lastname@example.org; http://www.madre.org.
SYRIA/MIDDLE EAST - The Middle East Children’s Alliance (MECA) is currently seeking funds to assist more than 200,000 refugees fleeing violence in Syria.
FOLK FESTIVAL - The Falcon Ridge Folk Festival will be held August 2-4, in the Berkshires, NY.
Contact: http://www.falconridgefolk.com/; email@example.com.
WAR RESISTERS - The War Resisters League will hold its 90th anniversary conference, Revolutionary Nonviolence: Building Bridges Across Generations and Communities, August 1-4, at Georgetown University. The event will focus on the U.S.’ long history of antimilitarism.
Contact: 339 Lafayette Street, New York, NY 10012; 212-228-0450; firstname.lastname@example.org; http://www.warresisters.org.
POPULAR ECONOMICS - The Center for Popular Economics is holding its 2013 Summer Institute August 4-9 at Hampshire College in Amherst, MA. No background in economics is needed for this intensive training. This year’s theme is, The Care Economy: Building a Just Economy with a Heart.
Contact: Center for Popular Economics, PO Box 785 Amherst, MA 01004; 413-545-0743; email@example.com; www.populareconomics.org.
VETERANS - Veterans for Peace is holding the 28th annual convention August 6-11 in Madison, WI. This year’s theme is, Power To The Peaceful.
DEMOCRACY - The Democracy Convention will take place August 7-11 in Madison, WI. The convention brings together nine conferences including topics such as media, education, defense, race, environment and others.
MEN - The 38th National Conference on Men & Masculinity: Forging Justice: Creating Safe, Equal and Accountable Communities, presented in partnership with HAVEN, will be held in Detroit, MI, August 8-10.
Contact: firstname.lastname@example.org; http://www.nomas.org/.
OCCUPY - An Occupy National Gathering will be held in Kalamazoo, MI, August 21-25.
Contact: email@example.com; http://occupynationalgathering.net/.
COMMUNITIES - The Communities Conference is a networking and learning opportunity for co-operative or communal lifestyles, with workshops, events and entertainment; scheduled for August 30-September 2 at the Twin Oaks Community in Louisa, Virginia.
LABOR DAY - The 29th annual Bread and Roses Festival, a celebration of the ethnic diversity and labor history of Lawrence, MA, will be held September 2, in honor of the 1912 Bread and Roses Strike. There will be music, dance, poetry, drama, ethnic food, historical demonstrations, walking & trolley tours.
Contact: PO Box 1137, Lawrence, MA 01842; 978-794-1655; http://www.breadandrosesheritage.org/.
OCCUPY WALL STREET - September 17 is the two-year anniversary of the Occupy Wall Street movement. Events are planned in New York City and worldwide.
TEACHERS - The 13th Annual Conference, “Teaching for Social Justice: The Politics of Pedagogy,” will be held October 12 in San Francisco, CA. The free event features workshops, resources, and free childcare.
Contact: 415-676-7844; firstname.lastname@example.org; http://www.t4sj.org/.
HAITI - International Action, which brings clean water and chlorinators to Haiti, seeks office space capable of housing up to six people and their office equipment.
Contact: Zach Bremer, Zbrehmer@haitiwater.org; 202-488-0735; http://www.haitiwater.org/.
MEDIA - The Union for Democratic Communications and Project Censored are sponsoring a joint conference on media democracy, media activism and social justice to be held November 1-3 at the University of San Francisco. Proposals for presentations, workshops and panels from activists and critical scholars are invited.