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Opinion: Disrupting the harmful ‘strong black woman’ narrative

11 August 2022 | Story Nombulelo Shange | Photo Andre Damons

Opinion article by Nombulelo Shange, Lecturer in the Department of Sociology at the University of the Free State and Chairperson of the University of the Free State Womxn’s Forum.

The idea of the ‘strong black woman’ is a source of pride for many of us. It makes us feel empowered, particularly when life is breaking us down. But this stereotype can also be very harmful, because it can paint us as homogeneous, unfeeling, angry and unkind people. And when we can’t take the abuse that comes with this stereotype in our relationships, friendships, workplaces, schools and other social spaces, it is our character that is questioned, not the action, individual or institution that has treated us badly.

The perception becomes that you are ‘weak’ or ‘not woman enough’. We end up being too prescriptive and narrow in our understandings or definitions of what it means to be a black woman. But at its core it should mean inclusion, individual and collective acceptance, and expression of our differences. The ‘strong black woman’ definitions and labels can be isolating and exclusionary even when they aren’t intended to be. When I say “To be a black woman is to be strong”, it should not mean those that are not strong are not women or are inadequate at being women. The truth is even vulnerability is important – even for strong women – and is a strength in itself.

Tracing the origins of the ‘strong black woman’

Historically, even after slavery was abolished, black women were still viewed as slaves/servants, or as promiscuous. This reduced black women’s personhood, and they were not taken seriously socially. Even as the more inclusive new world order was emerging, black women were being left out. They struggled to find adequate work, it was more challenging for them to occupy positions of leadership, and they were overly sexualised. A lot of this is still true even today. To counter these negative stereotypes, black women came up with the ‘strong black woman’ narrative, which came from black resistance, including by women’s suffragette leader, author and educator Mary Church Terrell. Terrell came up with the slogan “Lifting as we climb” – both to inspire black women to reach for greatness while supporting each other, and to present black women to others as more than just slaves.

Similarly, in South Africa during apartheid, women organised themselves around social issues, with many community-based organisations springing up, including the Alexandra Women’s Council (AWC) and Bantu Women’s League (BWL). Founded in 1913, the BWL was led by the revolutionary Charlotte Maxeke; she and other BWL members demanded recognition and to be heard during a time when women were not allowed full membership in the African National Congress. In 1947 the AWC successfully resisted forced removals when the Native Affairs Commission was sent to Alexandra Township to move shack dwellers. These women refused to participate in a job market where black women could only be in service of white people. They were self-reliant and made money mainly through traditional beer brewing. Slogans like “Wathinta abafazi, wathint' imbokodo!” (“You strike a woman, you strike a rock”) were popularised in SA and perpetuated the notion that black women are strong and can handle anything.

The danger

While the ‘strong black woman’ stereotype was created by black women, I want to argue that it worked a little too well, and even its creators would not be happy with how it is interpreted today. It is used to justify our oppression and abuse instead of celebrating our strengths as was intended. Our mothers and grandmothers carried the weight of the world while still portraying very strong personas, never showing any weakness. The expectation is that we do the same in the workplace, in relationships, our homes, and our communities. It doesn’t matter if this comes at the expense of our mental health and energy, because we are ‘strong’, and we ‘should be able to take it’.

The women that came before us almost single-handedly raised strong families, skilfully stretching the little money they had to address all the family’s needs. And they did it with love – because of the personal sacrifices and lengths our mothers would take to ensure that we were happy, many of us did not realise until much later on in life that we had grown up poor. To make sure we had as many of the things we wanted as possible, they struggled to address their own basic needs. Our mothers and grandmothers did all of this while navigating the worst institutionalised racism and gender oppression, while leading or inspiring revolutions and providing a safe space for black men whose bodies, masculinity and sense of self were constantly under attack.

Beyond the negative mental health implications, the ‘strong black woman’ narrative also affects other parts of social life. This includes workplaces that overburden black women – while paying them significantly less than men or other races, and overlooking them for promotions. In our communities, black women are the lifeline of our churches, community organisations and structures, but are side-lined from leadership positions and the potential social or economic rewards that should come with their participation. Even healthcare institutions let us down, with racial and gender bias playing a big role in how we are diagnosed and treated when we are sick.

Rich and powerful black women like Serena Williams, with access to the best healthcare money can buy, are not excluded from this reality: Williams’s childbirth complications briefly raised awareness on the inadequate medical care black women get. Often the perception is that we have lied or exaggerated our symptoms or pain experience. When Williams reported having shortness of breath to medical staff, they ignored her and assumed she was confused from her painkillers. This is a global phenomenon, made worse by lack of resources in poorer countries. SA’s healthcare system, which is built on the backs of mostly black women nurses, simultaneously excludes them. A 2020 Oxfam report titled ‘The right to dignified healthcare work is a right to dignified health care for all’ found that many black female nurses do not have access to the services they provide – they can’t afford healthcare or to take sick leave, because they do not get paid when they do not work.

When we internalise ‘strong black womanness’

The ‘strong black woman’ narrative is most dangerous when we unquestioningly internalise it. We even go to the extent of normalising it in cultural life, as expressed in sayings like, “Kuyabekezelwa emshadweni”, meaning, “You persevere through everything in a marriage/relationship.” This is what black women often tell themselves and each other when they experience hardship – mostly in relationships, but also in general life. Even if this hardship is abuse or a life-threatening situation, we fight to survive, instead of leaving. This Women’s Month, let us remember that it is OK to be soft, diverse, and multifaceted. It is OK to leave toxic workplaces and relationships and, most importantly, it is OK to be vulnerable and open to healing – because we have been through the most.

News Archive

Researchers international leaders in satellite tracking in the wildlife environment

2015-05-29

Ground-breaking research has attracted international media attention to Francois Deacon, lecturer and researcher in the Department Animal, Wildlife and Grassland Sciences at the UFS, and Prof Nico Smit, from the same department. They are the first researchers in the world to equip giraffes with GPS collars, and to conduct research on this initiative. Recently, they have been joined by Hennie Butler from the Department of Zoology as well as Free State Nature Conservation to further this research.

“Satellite tracking is proving to be extremely valuable in the wildlife environment. The unit is based on a mobile global two-way communication platform, utilising two-way data satellite communication, complete with GPS systems.

“It allows us to track animals day and night, while we monitor their movements remotely from the computer. These systems make possible the efficient control and monitoring of wildlife in all weather conditions and in near-to-real time. We can even communicate with the animals, calling up their positions or changing the tracking schedules.

“The satellite collar allows us to use the extremely accurate data to conduct research with the best technology available. The volume of data received allows us to publish the data in scientific journals and research-related articles.

“Scientific institutions and the public sector have both shown great interest in satellite tracking, which opens up new ground for scientific research for this university. Data management can be done, using Africa Wildlife Tracking (AWT) equipment where we can access our data personally, store it, and make visual presentations. The AWT system and software architecture provide the researcher with asset tracking, GPS location reports, geo-fencing, highly-detailed custom mapping, history reports and playback, polling on demand, history plotting on maps, and a range of reporting types and functions,” Francois said.

Data can be analysed to determine home range, dispersal, or habitat preference for any specific species.

Francois has been involved in multiple research projects over the last 12 years on wildlife species and domesticated animals, including the collaring of species such as Black-backed Jackal, Caracal, African Wild Dog, Hyena, Lion, Cheetah, Cattle, Kudu, Giraffe, and Black Rhino: “Giraffe definitely being the most challenging of all,” he said.

In 2010, he started working on his PhD, entitled The spatial ecology, habitat preferences and diet selection of giraffe (Giraffa camelopardalis giraffa) in the Kalahari region of South Africa.

Since then, his work has resulted not only in more research work (supervising four Masters students) but also in a number of national and international projects. These include work in the:

Kalahari region (e.g. Khamab Nature Reserve and Kgalagadi Transfrontier Park)
Kuruman region (Collared 18 cattle to identify spatial patterns in relation to the qualities of vegetation and soil-types available. This project took place in collaboration with Born University in Germany)
Woodland Hills Wildlife Estate and Kolomella Iron Ore – ecological monitoring
A number of Free State nature reserves (e.g. Distribution of herbivores (kudu and giraffe) and predators (camera traps)

Francois is also involved with species breeding programmes and management (giraffe, buffalo, sable, roan, and rhino) in Korrannaberg, Rustenburg, Hertzogville, Douglas, and Bethlehem as well as animal and ecological monitoring in Kolomella and Beesthoek iron ore.

Besides the collaring of giraffes, Francois and his colleagues are involved in national projects, where they collect milk from lactating giraffes and DNA material, blood samples, and ecto/endo parasites from giraffes in Southern Africa.

With international projects, Francois is working to collect DNA material for the classification of the nine sub-species of giraffe in Africa. He is also involved in projects focusing on the spatial ecology and adaptation of giraffe in Uganda (Murchison Falls), and to save the last 30 giraffe in the DRC- Garamba National Park.

This project has attracted a good deal of international interest. In June 2014, a US film crew (freelancing for Discovery Channel) filmed a documentary on Francois’ research (trailer of documentary). Early in 2015, a second crew, filming for National Geographic, also visited Francois to document his work.

More information about Francois’ work is available at the GCF website.

Read Francois Deacon's PhD abstract

Direct enquiries to news@ufs.ac.za.

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