Marx and Kollontai show how the abolition of the family is a process already being undertaken by capitalism, and we can turn to theorists of colonialism to show how this process is likewise being undertaken by colonial societies. Absent this historicization, we risk advocating a form of Marxist feminism that risks falling into liberal color-blindness which ignores the historical processes which cause colonized people to respond to the proposition of family abolition with scorn and frustration. [...]
[E]ven when black [slave] women were encouraged to reproduce, such reproduction did not lead to the formation of black families or the establishment of black motherhood, but rather led to the severing of kinship and care relations based on the dictates of the slave market and slave masters. [...] Throughout this process, black women engaged in resistance and sought to fight back against this destruction of black kinship. [...] Is it any wonder that in light of this struggle, black women might be concerned with communists (especially white communists) promoting a program of family abolition? [...]
It is, quite frankly, both insensitive and unstrategic for communists to discuss the abolition of the family in light of these histories. Although that term might have a more technical meaning within communist circles, it does a terrible job of conveying communist goals [...] Although certain academics might insist on maintaining the use of the term “family abolition” due to its historical legacy, we ought to instead follow in the footsteps of Kollontai by discussing a transformation of the family and the development of a new collective proletarian understanding of the family.