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Who am I? As a human being. As a daughter. As a sister. As a friend. As an artist. My spiritual self is me. My inner-self is developed from reflection and love. I choose how I express my outer-self through observation and experience.
Chakras create one's spiritual body, playing essential roles within all components of one's life. They create, sustain, and explore all feelings and emotions within yourself.
For this personal project, I created my vision of my spiritual self, displaying who I am on the inside. With the use of silk, natural dyes, and scent, I designed my seven chakras.
Natural dye as an ingredient and silk as a fabric connect directly to the human body in which all are creations from Earth's nature. Using the technique of natural dyeing, I see a correlation of the events within my life — do my best to prepare, react accordingly, and accept all results. The characteristics, soft and dependable, are represented by silk; a material that is soothing, calming, and trustworthy; this is how I describe myself as a human being.
The designs, colors, and designated scent of each silk resemble the specific meaning of the seven chakras and how they resonate within me. I envisioned each of my chakras to create the designs based on how I saw them within my body and on a spiritual level.
There are two chakras that I feel challenge me the most as a person. In the third chakra, solar / "I do," I created an intense crystalized design, soaked in a natural marigold dye to represent yellow, and selected a peppermint oil to embrace my confidence and self-esteem.
For the seventh chakra, crown / "I understand," I created an off-kilter linear design, soaked in indigo and Roja natural dyes to represent violet, and selected frankincense oil to appreciate my spiritual connection and life purpose.
Displaying my inner feelings and emotions to the outside world initially made me feel vulnerable and sensitive. Once I was able to walk past each silk chakra and experience the scent, I let go of the negative thoughts and insecurities. Through reflection and love, I felt proud and empowered to share my inner-self with the world.
History:
Sashiko originated about 400 years ago as a means of keeping warm and preserving clothing. In rural, northern Japan, winters were harsh and many people were extremely poor. They relied on producing their own clothing from hemp (cotton was prohibitively expensive for everyday garments) and were restricted from wearing certain colours, so used indigo dye as it was easily grown and was thought to protect against insects.
We are women of color, African American women, black women.
Long before the founding of the of the organization, our forbearers, had organized ourselves into self-improvement and charitable organizations. These organizations were led by women named Harriet Tubman and Helen Appo Cook (both NACW founders), Sojourner Truth, Anna Julia Cooper, Josephine St. Pierre Ruffin and a plethora of unnamed others whose lives were devoted to the struggle to free people of color from the bondage of slavery, illiteracy, and prejudice in an unforgiving world that treated them as less than human. It was also the time of Ida B. Wells Barnett and her Red Record, a voluminous documentation of the lynching of black Americans.
In 1895 James W. Jacks, president of the Missouri Press Association, received a letter from Florence Balgarnie of the English Anti-Lynching League asking American journalists to help battle lynching. Jacks’ now infamous reply to her letter, attacked African Americans and specifically, black women. Jacks wrote that, “The Negroes in this country are wholly devoid of morality. They know nothing of it except as they learn by being caught for flagrant violations of law and punished therefor… They consider it no disgrace but rather an honor to be sent to prison and to wear striped clothes. The women are prostitutes and all are natural liars and thieves….Out of 200 in this vicinity it is doubtful if there are a dozen virtuous women of that number who are not daily thieving from the white people.”
Equivalent to the “shot heard round the world” triggering the American Revolution, the effect of James Jacks’ letter response to Florence Balgarnie’s solicitation of journalist support against lynching, catapulted black women into action.
A national “Call to Confer” sent to women’s organizations of color was issued by Josephine St. Pierre Ruffin, leader of Boston’s New Era Club.
At the conference, held in 1896 in Washington, DC, Mrs. Ruffin is quoted as stating, “The reasons why we should confer are so apparent…We need to talk over not only those things which are of vital importance to us as women, but also the things that are of special interest to us as colored women, the training of our children, openings for our boys and girls, how they can be prepared for occupations and occupations may be found or opened to them, what we especially can do in the moral education of the race with which we are identified, our mental elevations and physical development, the home training it is necessary to prepare them to meet [the] peculiar [special; difficult] conditions in which they find themselves, how to make the most of our own…opportunities, these are some of our questions to be discussed.”
Mrs. Ruffin’s statement is the foundation of the NACWC Mission. The enduring spirit of the statement has emboldened and inspired clubwomen, who have for nearly 120 years, given their energy, time, talent and their finances to serving their communities.
Above text and image from website:
For Black Americans, the post-abolition era was characterized by a shadow of violence, hardship, and oppression. Plagued by social issues like poverty, illiteracy, and poor working conditions, black communities recognized a resounding need for justice and reform. The rise of Jim Crow Laws gave way to heightened racism, then to widespread violence as lynchings threatened the safety and sovereignty of African Americans.
Especially in the South, white communities ignored the dire call to end racism and racial violence. In 1896, that call became even more urgent when a journalist named James Jacks delivered a horrifying response to a letter asking him to publicly condemn lynching. Jacks specifically attacked black women in his publication, describing them as “prostitutes” and “thieves” who were “devoid of morality”. His words demonstrated that much of the country was too enmeshed in it’s archaic, dangerous views of race to come to the aid of its black citizens.
Black women quickly realized that their greatest strength was in their identity. Their greatest weapon against racism was their own deep understanding of the plight of being black, woman, and oppressed in post-abolition America. In this time of radically heightened hostility, it was clear that black women themselves would have to begin the work toward racial equity- and they would have to do so by elevating themselves first. This realization prompted the coalescence of the National Association of Colored Women (later known as the National Association of Colored Women’s Clubs).
The founding members of NACW rejected Jacks’ venomous narrative because they valued the strength and virtue of the black woman and knew that she was the key to moving Black Americans forward in society. The National Association of Colored Women was born out of this knowledge. Mary Mcleod Bethune officially organized the NACW in 1896. She would later become the first black female to head a federal office. Mary Church Terrell, a lifelong advocate for desegregation and women’s suffrage, acted as the Association’s first President. Another founding member was Josephine St Pierre Ruffin, who also created the very first black women’s newspaper. Other iconic members of the NACW are Fanny Coppin, Harriet Tubman, and Ida B. Wells.
The NACW’s founding principle was “Lifting as we Climb”, which echoed the nature of its work. Core members of the Association were educators, entrepreneurs, and social activists. They believed that by elevating their status as community organizers and leaders, black women could elevate the status of their entire communities. The Association focused on improving the public image of black women and bolstering racial pride. An empowering social space, the NACW encouraged black women to take on leadership roles and spearhead reform within their communities.
In the coming decades, the NACW focused much of its efforts on providing resources and social services to some of the most powerless members of society. Social welfare projects centered on a variety of youth issues.The Association built schools to offer better educational opportunities to children and to protect them from entering the juvenile justice system. The women of NACW also aided the elderly by funding and establishing assisted living homes. The Association was committed to promoting good moral standing and erasing harmful, racist stigmas about their community. Thus, they encouraged all members of the community to embody acceptable standards of hard work and virtuous behavior. The NACW provided access to many other resources, including daycares, health clinics, job trainings, and parenting classes.
The NACW also hoped to provide better opportunities for black women to advance as professionals and leaders. They established programs to assist women migrating from the South, offering affordable housing and job opportunities. Politically, the NACW took a strong stance against racist legislation. Mary B. Talbert, a founding member, was one of the most influential voices in the fight for passage of a federal anti-lynching bill. During this fight, the NACW fundraised, organized, and ultimately helped to further the agenda of anti-lynching activists. The Association also participated in the pursuit for women’s suffrage. With the NACWC behind them, black women influenced legislation, education, youth issues, economic empowerment, literacy, and activism as they worked tirelessly to meet the needs of Black America. In the past century, the NACW has secured tremendous progress and justice for African American communities. Today, the organization continues its devotion to the betterment of those communities. Now known as the National Association of Colored Women’s Clubs, the Association includes chapters all over the country and is primarily active in fundraising, education, and health and social services.
When great women convene for a cause, it is often found that the strength of their numbers transcends the power of solidarity. Women who share a common goal quickly realize the political, economic, and social power that is possible with their shared skills and talents- the power to transform their world. The National Association of Colored Women’s Clubs is an inspiring testament to the power of united women.
Above image and text source Women's Museum
The flags constitute a priceless piece of queer history, but until now, they were both presumed lost. This April, a 10-by-28 feet-long segment of one of Baker’s authentic pride flags entered the collection of the GLBT Historical Society in San Francisco, where it was unveiled last week as part of the ongoing exhibition Performance, Protest and Politics: The Art of Gilbert Baker.
After the 2019 event, the fragment of the flag was folded and kept in the Manhattan home of Charley Beal, the foundation’s director. That summer, Beal was coincidentally contacted by James Ferrigan, an expert vexillologist — or flag historian — and one of Beal’s collaborators in the 1970s who was on the hunt for the long-lost segment. Upon hearing Ferrigan’s description of the fabric scrap, Beal realized it was the very same banner that was sitting in storage in his home.
Following authentication, the iconic relic was donated to the GLBT Historical Society, a public museum and archive focused on promoting a deeper understanding of LGBTQ history, culture, and arts.
“People are moved to tears because of how important and significant that first flag-flying in 1978 was to them,” the museum’s executive director, Terry Beswick, told the Guardian.
Unlike the mostly six-color Rainbow Flags seen today, Baker’s original design featured eight stripes with a pink strip at the top — a nod to the inverted pink triangle, a badge enforced by Nazi Germany during its persecution of gay men that has been reclaimed by the LGBTQ community. The last few years have seen a wave of new LGBTQ banners: in 2017, the city of Philadelphia introduced its own “Philly Pride Flag,” which incorporates black and brown stripes to represent the Black and Latin communities. Others flaunt the baby pink and blue colors of the Trans Pridge Flag, which subverts the traditional hues associated with gender as assigned at birth.
Beswick notes that Baker deliberately chose not to trademark his creation and “died a pauper, despite the fact that millions and millions of dollars have been made using the rainbow as an LGBTQ+ symbol.”
“Gilbert not only created a symbol of our movement, but that creation has actually pushed our movement forward,” Beswick said.
Article above from HyperAllergic
