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A blog is a website or online journal that is regularly updated with content about a specific topic. Blogs are often written in a conversational style and presented in reverse chronological order. The word "blog" is short for "weblog" and is a combination of the words "web" and "log". 

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Blogs can be hosted on websites, but they are distinct from websites, which are groups of connected web pages that contain more information about a business or organization. 

Sunlight Portrait

By Nina Goodwin / January 21, 2025


1. The Rise of Black Power and Its Impact on Women’s Rights


The ’70s saw the explosion of the Black Power movement, which fundamentally shifted the way Black women were viewed, both in society and within their own communities. The fight for civil rights began to intersect with gender equality, prompting a fierce reexamination of what it meant to be a Black woman in America. Icons like Angela Davis became household names, inspiring a generation to take pride in their racial and gender identity. The movement’s strong emphasis on self-determination challenged traditional norms, making it clear that Black women were not just a footnote in the struggle but were central figures. This new wave of activism empowered women to voice their concerns about racial injustice, economic inequality, and their roles in society according to ThoughtCo.

As the movement gained momentum, so did the visibility of Black women in leadership positions. Their voices were amplified, and their style began to reflect the power they felt within. Hairstyles like the Afro became a symbol of pride, rejecting the Eurocentric beauty standards that had been imposed for so long. It wasn’t just about fashion—it was about reclaiming identity. Wearing natural hair became a political statement, one that said, “I am proud of who I am.” For Black women, the ’70s weren’t just a time of societal change, but a moment to define themselves on their own terms, challenging the world to listen.

2. The Cultural Explosion of the Blaxploitation Era



The ’70s saw the rise of the Blaxploitation genre, which brought Black women into the spotlight in a way that hadn’t been seen before. Films like Foxy Brown and Coffy featured women as fierce, unapologetic heroines who fought back against oppressive systems. Pam Grier became the face of this genre, and her roles challenged stereotypes of Black women as docile or submissive. These films were controversial, to be sure, but they also opened doors for future generations of women to see themselves as strong, sexual, and in control of their own narratives. Black women were no longer just sidekicks or love interests—they were the stars, making their own decisions and living life on their own terms says Fashionista.

But the Blaxploitation era wasn’t just about revolutionizing the way Black women were portrayed in film—it was also about how they carried themselves. The fashion in these films was larger-than-life, often featuring bold colors, daring cuts, and lavish accessories. Flared pants, platform shoes, and leather jackets became iconic symbols of Black femininity. Grier’s character was always impeccably dressed, her style a reflection of her strength and independence. These fashion choices weren’t just trends—they were statements, affirming that Black women were ready to step into a new era of power, both on and off the screen.


3. The Natural Hair Movement Gains Traction

One of the most defining features of Black women’s style in the ’70s was the embrace of natural hair. During this decade, the Afro became not just a hairstyle but a revolutionary statement. The ’60s had been about the civil rights struggle, but the ’70s were about embracing Black beauty and rejecting assimilationist standards. The natural hair movement emerged as a way to reject the straightening comb and relaxers that had long been used to tame curly hair. Instead, women let their hair grow out, celebrating the texture and volume that made them uniquely beautiful. It was an act of defiance, showing that Black women didn’t need to conform to white beauty standards.

This wasn’t just a trend for women in the street; it spread to the highest levels of society. Celebrities like Diana Ross and Aretha Franklin wore their Afros with pride, showing the world that Black beauty was not only valid but stunning. For everyday women, the Afro became a way to connect with their heritage and celebrate their roots. It was a symbol of unity within the Black community, reinforcing the idea that beauty comes in all forms. By the end of the ’70s, the natural hair movement had left an indelible mark on Black culture, influencing how Black women would view their beauty for decades to come explains Los Angeles Times.


4. The Impact of Fashion Icons Like Diana Ross and Donna Summer



Diana Ross and Donna Summer were not just music legends in the ’70s—they were also fashion icons. Ross, with her glamorous gowns and elegant, voluminous hairstyles, redefined what it meant to be a Black woman in the spotlight. Her style was a blend of high glamour and earthy sophistication, with large statement pieces that made her impossible to ignore. She became a muse for designers, embodying the kind of timeless elegance that women everywhere sought to emulate. At the same time, Donna Summer’s disco-infused style was all about fun, freedom, and exuberance. She brought bold colors and metallics to the stage, creating a look that was both sultry and confident.

Both women represented different sides of Black womanhood in the ’70s. Ross embodied the refined, glamorous woman who commanded attention, while Summer was all about joy and liberation. Their fashion choices reflected their music: Ross’s gowns mirrored her soulful ballads, and Summer’s glittering outfits matched her upbeat, dance-driven tunes. For Black women, these two icons showed that you could be both elegant and powerful, soft and fierce, all at once. Their influence extended beyond the stage, shaping everyday fashion choices for women in the ’70s and beyond says Vogue.

5. The Rise of Feminism and Intersectionality


The ’70s was also a time when feminism began to take on a more inclusive and intersectional approach. While mainstream feminism was largely led by white women, Black women began to carve out their own space within the movement. Figures like Audre Lorde and bell hooks brought attention to the ways race and gender intersected, arguing that the feminist movement needed to center the experiences of women of color. These thinkers laid the groundwork for modern intersectionality, pushing the idea that the struggles of Black women were different from both white women and Black men, and that their experiences couldn’t be understood in isolation.

This new wave of feminist thought also influenced Black women’s style. As Black women began to embrace their multifaceted identities, their fashion choices reflected their resistance to being pigeonholed. They experimented with new forms of expression, incorporating elements from both African and Western cultures into their wardrobes. It was a time of bold self-expression, where clothes became more than just fabric—they became a way to communicate identity, power, and resistance. The rise of Black feminism in the ’70s wasn’t just an intellectual revolution; it was also a cultural one, with fashion playing a central role.


6. Disco Fever: A Revolution in Nightlife Fashion

The ’70s were the heyday of disco, and with disco came a new kind of nightlife fashion. Women, especially Black women, flocked to clubs like Studio 54, where the dress code was as much about attitude as it was about fashion. Disco fashion was all about excess, glitter, and bold statement pieces. Platform shoes, bell-bottom pants, and metallic fabrics were all the rage, reflecting the carefree, fun-loving atmosphere of the disco era. For Black women, disco offered a space where they could express themselves without fear of judgment or constraint. They could be glamorous, bold, and unapologetically themselves.

Black women in the disco scene didn’t just follow trends—they set them. Whether they were rocking a jumpsuit with a plunging neckline or a fur stole paired with a glittery mini-dress, their style was the epitome of confidence and flair. Disco fashion was about making an entrance, owning the room, and dancing the night away. For many Black women, disco wasn’t just a cultural movement—it was an opportunity to shine in a space that celebrated freedom and self-expression. The boldness of disco style mirrored the liberation felt by many Black women during this time.

7. Fashion as Resistance During the Struggle for Political Change


The ’70s were a politically charged time, and for Black women, fashion became a form of resistance. The struggle for civil rights continued, and Black women used their clothing as a way to make political statements. The black power fist, the Pan-African flag, and other symbols of resistance began to appear on everything from t-shirts to jewelry. These items weren’t just fashion statements—they were ways to publicly declare support for the ongoing struggle for equality and justice. The Black Panther Party, in particular, used fashion as a tool for activism, with their iconic berets and leather jackets symbolizing unity and defiance.

Women in the ’70s also used fashion to challenge traditional gender roles. They rejected the notion that women had to dress demurely or follow the expectations placed upon them by society. Instead, they embraced more masculine elements, like the leather jackets and tailored suits, while still maintaining their femininity. This fusion of toughness and grace reflected a broader cultural shift, as Black women began to take more control over their own narratives. Fashion became a tool for empowerment, allowing women to both honor their history and push against the boundaries that had previously confined them.


8. The Influence of Afrocentric Style and Traditional African Patterns


As Black women became more connected to their African heritage in the ’70s, Afrocentric style began to take over. This movement was about reclaiming African culture and infusing it into every part of life, including fashion. Women began to wear garments that reflected traditional African patterns, fabrics, and designs, bringing a sense of pride and identity to their everyday wardrobes. Bright colors, geometric patterns, and head wraps became commonplace, and African prints were seen on everything from dresses to skirts to scarves. This fashion trend was more than just about aesthetics; it was about celebrating a heritage that had been silenced for so long.

Afrocentric style also reflected the broader cultural movement toward self-love and self-pride. For Black women, it was a way to reject colonial influences and embrace a history that was often erased. By wearing African-inspired garments, Black women made a statement about their roots and their identity. They were saying, “I am proud of where I come from,” and that pride was seen in the bold prints and vibrant colors that defined Afrocentric fashion. It was a visual rebellion, challenging the Western norms that had long dictated what was considered beautiful or fashionable.

9. The Changing Roles of Women in the Workforce


The ’70s marked a pivotal moment in the workforce, as more and more women, including Black women, entered the professional world. This period saw the rise of the feminist movement, which pushed for greater opportunities for women in the workplace. While the focus was often on white women, Black women were also making strides in areas where they had previously been excluded. Women like Shirley Chisholm, who became the first Black woman elected to Congress, broke barriers and showed that Black women were more than capable of taking on leadership roles in politics and beyond says Biography.

As Black women entered the workforce in greater numbers, their fashion choices also began to shift. In a professional world still dominated by men, women had to find ways to assert their presence without compromising their style or femininity. Tailored suits, sharp blouses, and high heels became standard office attire, allowing Black women to blend strength with elegance. They weren’t just working—they were carving out space for themselves in industries that had long excluded them. Their fashion reflected their ambitions and their desire to be seen as equals in a world that had traditionally marginalized them.


10. A New Era of Black Beauty Standards

The ’70s were a time when Black women began to redefine beauty standards on their own terms. For so long, mainstream media had imposed white-centric ideals of beauty, but during this decade, Black women started to embrace their natural features as beautiful. From their skin tone to their hair to their body types, Black women in the ’70s were reclaiming beauty in a way that was unapologetic and empowering. They rejected the notion that they needed to conform to Eurocentric standards of beauty, instead choosing to celebrate the fullness of their lips, the curve of their hips, and the texture of their hair.

This shift wasn’t just reflected in the way Black women looked—it was about how they felt. The ’70s were a time of intense cultural and political change, and for Black women, redefining beauty was a form of resistance. It was a way to say, “We are beautiful just as we are.” From bold fashion choices to embracing natural hair, Black women in the ’70s set the stage for a future where they could define their own beauty without apology. This revolution in beauty standards was a key part of the broader societal changes that took place during the decade.


By Nina Goodwin / January 21, 2025

 
 
 

The rat race is a reality many people secretly live.

Here’s how I define it:

  • Impressing bosses

  • Working for by-the-hour pay

  • Overworking as a badge of honor

  • Working towards the American Dream full of debt

  • Chasing luxury purchases as if they’re the meaning of life

  • Seeking a form of success you can’t even define (that has no meaning)

The rat race is where you follow what everybody else does as a way to find happiness and fulfillment. The more you don’t know the more you follow others, hoping to find your nirvana.

And you never find it.


It’s a hamster wheel to nowhere and it’s the default path in life taught by the education system and reinforced by the institutions that employ the masses.

I quit the rat race years ago for three reasons:

  1. Got tired of being told what to do

  2. Wanted to get out of my comfort zone

  3. Wanted to find a deeper meaning than money

There’s one thing I didn’t expect…


I sometimes feel guilty for escaping the rat race

You’re not supposed to admit this.

None of the cool laptop lifestyle bloggers will ever say it — but it’s true.

"I like him but all he wants to do is talk about his job. It’s boring and I don’t understand that life anymore."

How do you explain to someone you’re friends with that you think their way of life is bullsh*t and it’s wasting their life, and forcing them not to reach their potential? It’s hard.

So I say nothing.


Not playing the below status games can help you escape the rat race faster.

Status Game 1 — Changing the world

This seems like a noble cause.

Like you should want it, shouldn’t you? Not necessarily. We don’t all need to be Nelson Mandela or to be successful.

Some days success to me is just getting to pick my kiddo up from daycare and hang out with her in nature. It may not impress others but it makes me happy. And happiness after all is what so many people are missing.

I’m somewhat of a hypocrite with this one. Five years ago I did want to change the world for billions of people. Now I prefer to help a few thousand people online and call it a day.

Changing the world in a big way takes a lot of effort and time. Maybe you don’t need to. Maybe changing a few lives is good enough. It is for me.

Status Game 2 — Leading lots of people

I’m sure you’ve seen entrepreneurs brag about having hundreds of employees. They want you to think it makes them special.

I don’t get it.

Hiring lots of people is a huge cost and burden. The same applies to General Managers. They’d often brag to me back in my banking days that they had hundreds of direct reports.

I saw it as a nightmare. All those performance reviews, 1–1s, salary reviews, KPIs — who could be bothered?

I’d rather manage a small team of 2–3 people and get to know each of them on a deeply personal level than have hundreds of faceless employees reporting to me so I can drop the number at a dinner party to look important.

Status Game 3 — Getting on rich lists like Forbes

I’ve met more than half of the names mentioned on the Forbes Rich List in my region of the world.

I’ll tell you one common trait: they’re douchebags with big egos who think money makes them special. I can’t think of one that’s nice to be around. They all just exist to make another transactions happen that increases their net worth and gets them on next year’s rich list.

Makes no sense. Rich lists are a PR stunt.

Instead of getting on a rich list, I’d rather make it on an anonymous of people who help those less fortunate than them without talking about it. Keanu Reeves did this with his foundation. Tim Ferriss did too.

Rich lists are for big egos. Meet a few of these rich listers and you’ll see what I mean.

Status Game 4 — Smashing the numbers

Those trapped by the invisible rat race love to talk about:

  • Profit

  • Revenue

  • Valuation

  • Fastest user growth

  • How much money their company raised

I don’t give a crap about any of that. I haven’t looked at the numbers of my online business properly since the start. And I sure as hell don’t give a crap about telling people these numbers.

The numbers of your life are a distraction.

A better question is…why? What’s the meaning of your life? What will your life have been about after you’re dead? What do your kids think of you? Who have you helped that can never repay you?

That’s the stuff that matters.

Status Game 5 — Buying luxury items to show you’re better than others

Buying luxury stuff secretly whispers “I’m insecure” to every person you meet. No one cares that you have some brand name car.

If anything — they freaking hate you for buying a BMW because they wish they had one. A luxury purchase feels good for a week. Then it feels same-same for the rest of your life while you bust your ass to pay it off.

Don’t fall for the luxury game.

Status Game 6 — Being who “they” want you to be

This is the least talked about status game.

And I was an absolute sucker for this one. Instead of being myself in my career, I was who the bosses wanted me to be.

I did as I was told. I worked late. I followed orders even when it meant bankrupting a customer who didn’t deserve to be. I felt like I lived two lives: one where I did what they wanted me to do, and another where I felt like doing the opposite.

Being someone you know you’re not is exhausting. It takes a huge amount of time and energy.

It’s just easier to be yourself.

When you do, life gets better. You feel like what you say and do is in alignment with the rest of your life. You stop being a puppet on strings. You stop dressing in a clown suit with a pink tie. And you quit saying what people want to hear.

Towards the end of my rat race career in banking, I started speaking my mind (respectfully). What I found is the big bosses actually appreciated it because everyone else was feeding them bullsh*t.

It worked against me because instead of leaving the rat race, I started to get promoted to better jobs haha.

Bringing it all together

The rat race is a hamster wheel to nowhere.

It takes advantage of human’s primal instincts to be ahead of the pack. So many of us live this life and we’re not aware of it. Once you see it for what it is, only then do you have the chance to escape.

Consider living a life that transcends status games and trades them for more meaning.


| Aug 31, 2023 | Financial Freedom, Money

 
 
 

Updated: 6 days ago

Diversity, equity and inclusion initiatives that portray Black Americans as perpetual victims aren’t doing us any favors.



This article appeared in

 Discourse Magazine on February 21, 2024.


My impetus for dedicating the bulk of my career to combatting diversity, equity and inclusion (DEI) initiatives began on a listserv for Rhetoric and Composition, the field in which I teach as a professor. Upon hearing a well-received speech claiming that the teaching of Standard English to Black students was a form of racism, I wrote an email questioning the efficacy of that argument. My inquiry induced a level of opprobrium I did not expect. I was called a white supremacist, and blatant lies were spread about me on social media.

Besides these robust attempts to degrade me, I noticed a consistent infantilization of anyone Black who was “brave” enough to speak up against me. Mind you, this extremely woke listserv was a safe place to voice disdain for anyone who refused to embrace a victim narrative—no bravery required—but in order to abide by that narrative, anyone Black had to be cast as a downtrodden victim punching up and speaking truth to power. Anyone Black except me, of course. For wanting Black students to have the utmost agency and to flourish in today’s society, I, a Black man, was shunned by whites and Blacks alike.


Diversity, equity and inclusion initiatives that portray Black Americans as perpetual victims aren’t doing us any favors.



The U.S. is currently celebrating Black History Month, and I’ve been asked to share my thoughts about how this month of celebration aligns with DEI initiatives. The answer to that question depends on the type of DEI. Some DEI initiatives align with the classical liberal values of the civil rights movement, and indeed of America’s founding, such as freedom and equal opportunity for all, regardless of skin color. Other versions of DEI, however, are undergirded by critical social justice (CSJ), an ideology that pits whites and Blacks against each other; whites are perpetual oppressors, and Blacks are perpetually oppressed. This variation of DEI, which I refer to as CSJ-DEI, is the ideology that was on display during the aforementioned listserv debacle. It insists on the perpetual victim status of Black Americans and, in so doing, is ideologically opposed to the celebration of Black Americans because it focuses on their trials, not their triumphs. Black History Month is supposed to be about Black empowerment, but CSJ-DEI depends on Black disempowerment.



One can get the gist of CSJ by understanding its primary tenet:

“The question is not ‘did racism take place?’ but rather ‘how did racism manifest in that situation?’” This philosophy assumes that racism is always already a part of any interaction between whites and nonwhites; one just has to find it. Assessing the facts of a particular situation is considered unnecessary, even naive. One need not think when it comes to racial justice; the narrative—the script—does the thinking. Does this lack of agency, this deference of volition to a pre-scripted narrative, sound empowering?

CSJ-DEI is about leaning into to the “downtrodden Black person” narrative, but that narrative does not align with the reality of today’s America. Forget about the growing presence of current or recent Black immigrants and the enhanced socioeconomic status of many Black Americans today. According to the altered reality of CSJ-DEI, Black people must still be seen as irredeemably oppressed. Scholars Julian Adorney and Jake Mackey call this altered reality a “virtuous lie,” defined as “a false or dubious claim that is asserted without qualification because it is thought to advance an ethical agenda.” Exaggerated police statistics and the insistence that Black Americans are still caught in a form of slavery are just the tips of this “virtuous” iceberg.



Virtuous lies are anything but virtuous in these situations, but they show up in traditionally virtuous places, such as scholarly journals. In the scientific journal Cell, prominent scientists insist that the Black individuals among their ranks “continue to suffer institutional slavery.” In addition, a philosophy professor argues that the “years 1492 and 1619 and 1857 and 1955 are still now” and insists she means this in “a meaningful, non-metaphorical sense” (my emphasis). The absurdity of these statements is matched, if not eclipsed, only by the fact that these authors were confident their arguments would be taken seriously. Congresswoman Alexandria Ocasio-Cortez was emboldened enough to say that a false narrative is acceptable if it feels “morally right”; to insist on facts is to be misguided.

Black History Month is too good for CSJ-DEI. It is about the celebration of figures in Black history who beat seemingly insurmountable odds. It is about figures like educator Mary McLeod Bethune, lawyer Samuel J. Lee, congressman Josiah T. Walls and many others of whom most are unaware. I firmly believe that these figures would scoff at CSJ-inspired ideas such as equitable math, the demonization of debate and the violence of teaching Standard English to Black students.



The misalignment of Black History Month with CSJ-DEI is exemplified by one of the most consistently celebrated figures of Black history: Frederick Douglass. As a slave, Douglass taught himself to read despite the fact that it was illegal. He had to be astute enough to be autodidactic and clever enough to do it without getting caught. When he escaped into the free states, he rose to become the most sought-after orator of the 19th century. Douglass’ life is an implicit counterargument to the CSJ-DEI narrative: If Douglass could accomplish this as a slave two centuries ago, what excuses do Black people have for embracing victimhood today, in a truly free society of which Douglass could only dream?

Ultimately, CSJ-DEI not only counters the spirit of Black History Month, but it insults the figures celebrated during that month. To pretend things are just as bad now as they were throughout American history is to disrespect the accomplishments of Black Americans. Black Americans today are here and thriving precisely because of their power and ability to rise above adverse circumstances. To insist we remain disempowered at all times is risible at best.


About the Author



Research Fellow, Cato Institute



 
 
 

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