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Books on the topic 'Black feminist thought'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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1

Race, gender and educational desire: Black feminist thought in education. London : New York, NY: Routledge, 2009.

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2

Collins, Patricia Hill. Black feminist thought: Knowledge, consciousness, and the politics of empowerment. New York: Routledge, 2008.

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3

Collins, Patricia Hill. Black feminist thought: Knowledge, consciousness, and the politics of empowerment. London: HarperCollins, 1991.

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4

Collins, Patricia Hill. Black feminist thought: Knowledge, consciousness, and the politics of empowerment. New York: Routledge, 1991.

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5

Collins, Patricia Hill. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Boston: Unwin Hyman, 1990.

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6

Barbershops, bibles, and BET: Everyday talk and Black political thought. Princeton, N.J: Princeton University Press, 2004.

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7

Hill Collins, Patricia. Black Feminist Thought. Routledge, 2013. http://dx.doi.org/10.4324/9781315831824.

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8

Hill Collins, Patricia. Black Feminist Thought. Routledge, 2002. http://dx.doi.org/10.4324/9780203900055.

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9

Collins, Patricia Hill. Black Feminist Thought Pb. Routledge, 1991.

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10

Collins, Patricia Hill. Black Feminist Thought Pb. Routledge, 1991.

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11

Theorizing empowerment: Canadian perspectives on Black feminist thought. Toronto, ON: Inanna Publications and Education, 2007.

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12

Notisha, Massaquoi, and Wane Njoki Nathani, eds. Theorizing empowerment: Canadian perspectives on Black feminist thought. Toronto: Inanna Publications and Education Inc., 2007.

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13

Collins, Patricia Hill. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Taylor & Francis Group, 2002.

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14

Collins, Patricia Hill. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Taylor & Francis Group, 2002.

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15

Collins, Patricia Hill. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Routledge, 2008.

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16

Collins, Patricia Hill. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Taylor & Francis Group, 2015.

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17

Train, Kelly Amanda. De-homogenizing Jewish women: Essentialism and exclusion within Jewish feminist thought. 1995.

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18

Collins, Patricia Hill. Black Feminist Thought : Knowledge, Consciousness, and the Politics of Empowerment (Perspectives on Gender). Unwin Hyman, 1990.

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19

Collins, Patricia Hill. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment (Perspectives on Gender). Routledge, 1999.

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20

Healing Identities: Black Feminist Thought and the Politics of Groups (Psychoanalysis and Social Theory). Cornell University Press, 2004.

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21

Healing Identities: Black Feminist Thought and the Politics of Groups (Psychoanalysis and Social Theory). Cornell University Press, 2004.

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22

Collins, Patricia Hill. Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment (Revised 10th Anniv 2nd Edition). Routledge, 2000.

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23

Cooper, Brittney C. Epilogue. University of Illinois Press, 2018. http://dx.doi.org/10.5406/illinois/9780252040993.003.0007.

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Despite the fact that Black feminism, as a critical locus of Black women’s twentieth century knowledge production, has become a fully institutionalized field of academic specialization since the late 1970s, the contention of this book has been that there is still a requisite and tacit failure to take Black women’s work, as thinkers and theorists on broader questions affecting Black people, seriously. Yes, Black feminist women’s arguments about the centrality of gender to racial concerns have gained major academic currency, as evidenced by the broad use of intersectional discourse in numerous fields and disciplines. And yes, the new Black Lives Matter Movement, particularly as conceived by Garza, Tometi, and Cullors has made Black feminist politics the currency of Black radical thought. But the fact that Alicia Garza’s comments written in the second decade of the twenty-first century, sound eerily similar to commentary from Anna Julia Cooper writing in the nineteenth century, and Pauli Murray, Toni Cade Bambara and bell hooks writing in the twentieth suggests that not enough has changed.
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24

Behnken, Brian D., Gregory D. Smithers, and Simon Wendt, eds. Black Intellectual Thought in Modern America. University Press of Mississippi, 2017. http://dx.doi.org/10.14325/mississippi/9781496813657.001.0001.

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Black intellectualism has been misunderstood by the American public and by scholars for generations. Historically maligned by their peers and by the lay public as inauthentic or illegitimate, black intellectuals have found their work misused, ignored, or discarded. Black intellectuals have also been reductively placed into one or two main categories: they are usually deemed liberal or, less frequently, as conservative. This book explores several prominent intellectuals, from left-leaning leaders such as W. E. B. Du Bois to conservative intellectuals like Thomas Sowell, from well-known black feminists such as Patricia Hill Collins to Marxists like Claudia Jones, to underscore the variety of black intellectual thought in the United States. Chapters situate the development of the lines of black intellectual thought within the broader history from which these trends emerged. The result gathers chapters that offer entry into a host of rich intellectual traditions.
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25

Cuban Underground Hip Hop Movement, ed. Cuban underground hip hop: Black thoughts, black revolution, black modernity. 2015.

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26

Cooper, Brittney C. “Proper, Dignified Agitation”. University of Illinois Press, 2018. http://dx.doi.org/10.5406/illinois/9780252040993.003.0004.

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This chapter recuperates Mary Church Terrell as a critical theorist of Black racial uplift. The first President of the NACW, Terrell went on to have a sixty-year career in Civil Rights activism. This chapter moves across the span of her career, mapping her development of a concept called “dignified agitation,” which she introduces in a 1913 speech. She returns to this formulation throughout her career, and the author argues that this idea of dignified agitation is one that she both learned and propagated as part of the NACW school of thought. But it also acts as a bridge concept, and she, as a bridge figure to Civil Rights era Black women intellectuals, who both respected the NACW school of thought and sought to move beyond it in critical ways. Because of the deliberate ways that Terrell wrote about her love of dancing in her autobiography, this chapter also considers the ways in which she is part of a genealogy of Black women’s pleasure politics, even though the current Black feminist discourse on pleasure typically focuses on blues women in this time period. Because Terrell is considered one of the foremost proselytizers of respectability, a turn toward her articulation of pleasure politics richly complicates the manner in which we read her as a theorist of racial resistance and gender progressivism.
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27

Brown, Ruth Nicole. More than Sass or Silence. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037979.003.0006.

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This chapter presents a soundtrack of Black girls' expressive culture as ethnographically documented in SOLHOT in the form of original music. To think through the more dominant categorizations of how Black girls are heard, as both sassy and silent, this chapter samples Andrea Smith's (2006) “Heteropatriarchy and the Three Pillars of White Supremacy: Rethinking Women of Color Organizing” to offer a new frame called “The Creative Potential of Black Girlhood.” Music made from conversations in SOLHOT is used to emphasize how three logics of the creative potential framework, including volume/oppression, swagg/surveillance, and booty/capitalism, amplifies Black girls' critical thought to document the often overlooked creative process of Black girl music making, demonstrate how hip-hop feminist sensibilities inform girls' studies, and, most importantly, move those who do Black girl organizing toward a wider repertoire of actions and conversations that affirm differences among Black girls and differently sounding Black girl knowledge.
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28

Barger, Lilian Calles. Secularizing Religion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190695392.003.0009.

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This chapter explores North American religious thought expressed by the social gospel, reaching a high point in the early twentieth century when women and African Americans established their own expression of social Christianity. Societal stress under aggressive capitalism and two world wars accelerated this-world thinking, generating multiple theological responses. The 1950s brought into stark relief the disparity between the promises of liberal democracy and the reality among the unrepresented blacks and marginalized women. By the mid-1960s, aware of their abstract distance from suffering people, theologians turned to secular theologies and the theology of hope, seeking a new paradigm for political relevance. Black and feminist liberationists, like their Latin American counterparts, responded by moving to a full secularization of religion, giving politics new theological import. Drawing from the social gospel and post-World War II theologies, liberationists forwarded a fuller secularization of religion giving politics new significance.
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29

Cavender, Gray, and Nancy C. Jurik. Prime Suspect and Progressive Moral Fiction. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037191.003.0007.

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This chapter discusses the strengths and limitations of Prime Suspect as a work of progressive moral fiction. It identifies ways that the conventions of the crime genre and the strictures of television work against the transformative potential of the series. It elaborates apparent flaws in the character of Jane Tennison: incidents of personality issues and unethical behavior that appear in the series. It suggests that Tennison's flaws can actually enhance debates about gender and justice. The chapter draws on the work of feminist critical race scholar Patricia Hill Collins (2000) in her work Black Feminist Thought to describe a “both/and” perspective for understanding Tennison's character. It compares Prime Suspect with other contemporary police procedural dramas. The chapter concludes with a discussion of the theoretical and pedagogical implications of Prime Suspect and the model of progressive moral fiction. It focuses on how the model can be used in the classroom to address the justice implications in Prime Suspect and media productions more generally.
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30

Harris-Lacewell, Melissa Victoria, and Melissa Victoria Harris-Lacewell. Barbershops, Bibles, and BET: Everyday Talk and Black Political Thought. Princeton University Press, 2010.

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31

Harris-Lacewell, Melissa Victoria. Barbershops, Bibles, and Bet: Everyday Talk and Black Political Thought. Princeton University Press, 2010.

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32

Stone, Alison. Hegel and Twentieth-Century French Philosophy. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.33.

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This chapter looks at Hegel’s impact on twentieth-century French philosophy by focusing on Kojève’s influential interpretation of Hegel, which enabled Beauvoir and Fanon to adapt Hegel’s philosophy to theorize gender and racial inequalities. Kojève took the struggle for recognition and the master/slave dialectic to be the central elements of Hegel’s thought. On this basis, Beauvoir and Fanon came to understand gender and racial oppression in terms of distortions in human relations of recognition. They argue that women (for Beauvoir) and black people (for Fanon) have been excluded from full participation in the struggle for recognition. However, these existential-Hegelian views are sometimes thought to have been superseded by the anti-Hegelianism of post-1960s French post-structuralism. Against this position, the chapter explains how the post-structuralist ‘French feminist’ Irigaray takes up and transforms Hegel’s notion of mutual recognition, to recommend that differently sexed individuals accept and recognize one another in their irreducible difference.
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33

Williams, James Gordon, and Robin D. G. Kelley. Crossing Bar Lines. University Press of Mississippi, 2021. http://dx.doi.org/10.14325/mississippi/9781496832108.001.0001.

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This book provides an interpretive framework for understanding how African American creative improvisers think of musical space. Featuring a Foreword by eminent scholar Robin D.G. Kelley, this is the first critical improvisation studies book that uses Black Geographies theory to examine the spatial values of musical expression in the improvisational and compositional practices of trumpeters Terence Blanchard and Ambrose Akinmusire, drummers Billy Higgins and Terri Lyne Carrington, and pianist Andrew Hill. Bar lines in this book serve as a notational and spatial metaphor for social constraints connected to systemic and structural white supremacy. Crossing them therefore applies not only to conceptions of Black spatiality in musical practices but also to how African American musicians address structural barriers to fight the social injustices that obstruct freedom and full citizenship for African Americans and other marginalized groups. Defined by both liminal and quotidian reality, Black musical space, like Black feminist thought, is about theorizing through the lived experiences of Black people which reflect different genders, sexual identities, political stances, across improvisational eras. Using this theory of Black musical space, the book explains how these dynamic musicians explicitly and implicitly articulate humanity through compositional and improvisational practices, some of which interface with contemporary social movements like Black Lives Matter. Consequently, Crossing Bar Lines not only fills a significant gap in the literature on African American, activist musical improvisation and contemporary social movements, but it gives the reader an understanding of the complexity of African American musical practices relative to fluid political identities and sensibilities.
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34

Barbershops, Bibles, and BET: Everyday Talk and Black Political Thought. Princeton University Press, 2006.

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35

Gray White, Deborah. Looking for a Few Good Men. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040900.003.0003.

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This chapter compares the men of the Promise Keepers and Million Man March for what they wanted from and achieved at the gatherings. It describes the revivalism and spiritualism of the marches. By exploring the way white and black men experienced manhood historically, and in the 1990s, it explains why they marched separately though for many of the same reasons. By exploring the anger and anxiety that motivated their respective gatherings, it demonstrates how the new economy, multiculturalism, and feminism affected them and their respective communities differently, even though their adaptations were paradoxically similar. The marches provide the context for learning about and comparing the way these men approached emotionalism, male bonding, male dependency, patriarchy, homosexuality, and fatherhood.
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36

Jay, Gregory S. How Does It Feel to Be a Trademark? Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190687229.003.0003.

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Hurst’s best-selling novel of the 1930s portrayed the life of a New Woman business tycoon and the African American maid whose family waffle recipe became the basis for an “Aunt Jemima” kind of product and fortune. Stereotypes such as the “mammy” and “tragic mulatta” are either damaging caricatures or images to expose racism, depending on the reader’s interpretation of the text. The novel’s use of limited point of view works to satirize Bea Pullman’s racism even as the novel looks sympathetically on her quasi-feminist ambitions. The decision of the light-skinned Peola to leave the United States presents an indictment of society’s racism, though it breaks her mother’s heart. The film version of the novel from 1934 offers an interesting comparison to more stereotypical black images in cinema at the time, though some critics still found it offensive.
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37

Oates, Thomas P. “This Game Has Got to be About More than Winning”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040948.003.0003.

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This chapter explores the anxious, deeply conflicted sense of besiegement characterizing dominant accounts of gender and race relations, as expressed in melodramas set around the NFL produced for television and cinema. The depictions of football’s male-defined spaces highlighted here are often fraught with anxiety and a sense of vulnerability. Real and imagined influences issue challenges to male power, and internal forces continually threaten to break it apart. In these narratives, male collectives are set in opposition to feminine forces, which threaten them (and their individual members) with emasculation. Though football is often celebrated as a symbol of the supposed transcendence of the racial past, narratives of the game are infused with profound ambivalence about black masculinity. The black athlete, celebrated for his impressive and admirable physical gifts, frequently challenges the cohesion of the group. Displays of “excessive” individualism and the homoerotic appeal of black bodies further complicate this racial ambivalence.
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38

JOURNAL, Facand. Grateful Heart Is a Magnet for Miracles: Blank Lined Feminist Notebook and Journal for Women,little Girls,teen Activity Book to Write Goals, Ideas and Thoughts. Independently Published, 2020.

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39

JOURNAL, Facand. Grateful Heart Is a Magnet for Miracles: Blank Lined Feminist Notebook and Journal for Women,little Girls,teen Activity Book to Write Goals, Ideas and Thoughts. Independently Published, 2020.

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