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Journal articles on the topic 'Black feminist thought'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Patterson, Ashley, Valerie Kinloch, Tanja Burkhard, Ryann Randall, and Arianna Howard. "Black Feminist Thought as Methodology." Departures in Critical Qualitative Research 5, no. 3 (2016): 55–76. http://dx.doi.org/10.1525/dcqr.2016.5.3.55.

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In this essay, we rely on a black feminist lens to challenge and extend what is appraised as rigorous research methodology. Inspired by a diverse, intergenerational group of black women referred to as the Black Women's Gathering Place, we employ black feminist thought (BFT) as critical social theory and embrace a more expansive understanding of BFT as critical methodology to analyze the experiences black women share through narrative. Our theoretical and methodological approach offers a pathway for education and research communities to account for the expansive possibilities that black feminism has for theorizing the lives of black women.

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2

Davis, Angela. "Black Feminist Thought." Teaching Philosophy 16, no. 4 (1993): 351–53. http://dx.doi.org/10.5840/teachphil199316449.

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Harris, Laura Alexandra. "Queer Black Feminism: The Pleasure Principle." Feminist Review 54, no. 1 (November 1996): 3–30. http://dx.doi.org/10.1057/fr.1996.31.

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In this critical personal narrative Harris explores some of the gaps between conceptions of feminist thought and feminist practice. Harris focuses on an analysis of race, class, and desire divisions within feminist sexual politics. She suggests a queer black feminist theory and practice that calls into question naturalized identities and communities, and therefore what feminism and feminist practices might entail.

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4

Collins, Patricia Hill. "Black Feminist Thought as Oppositional Knowledge." Departures in Critical Qualitative Research 5, no. 3 (2016): 133–44. http://dx.doi.org/10.1525/dcqr.2016.5.3.133.

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How might Black feminist thought remain oppositional, reflexive, resistant, and visionary in the context of contemporary intellectual and political challenges? This essay examines this challenge by engaging two questions. First, is Black feminist thought still oppositional and, if so, in what ways is it oppositional in this era? Second, what will it take for Black feminist thought to remain oppositional under current social and political conditions that appear inclusionary?

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Henning, Tempest M., and Scott Aikin. "IntroductIon: Plenary on Black Feminist Thought." Southwest Philosophy Review 37, no. 1 (2021): 1–4. http://dx.doi.org/10.5840/swphilreview20213711.

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6

Green, Kai M., and Marquis Bey. "Where Black Feminist Thought and Trans* Feminism Meet: A Conversation." Souls 19, no. 4 (October 2, 2017): 438–54. http://dx.doi.org/10.1080/10999949.2018.1434365.

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Mathews, Tayler J. "Queering Black Feminism." National Review of Black Politics 1, no. 2 (April 2020): 291–310. http://dx.doi.org/10.1525/nrbp.2020.1.2.291.

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This article explores a Black queer feminist frame of reference as a critical response to the cisnormative and heteronormative Black political science literature. The contours of this frame are derived from the political thought of Cathy J. Cohen. Cohen’s political thought provides an exemplary case of how Black queer feminist political science can address the lacuna in which Black queer and trans individuals are marginalized within, if not excluded from, the literature on Black political thought and behavior. Cohen’s work exposes oppressive systems, demystifies the nature of political power, and inspires counter-hegemonic knowledge production that challenges the rigidity of what and who counts as “legitimate” subjects for political science inquiries. Before synthesizing a sample of Cohen’s political thought, this article succinctly reviews Black political science, including Black feminist political science, detailing its history, problems, trends, and how scholars have tended to carry out Black politics work within the discipline. Black political science is critically placed in its activist-scholar context. This article argues that Black political scientists must continue to look inward, not only considering how race and racist knowledge has structured the discipline, but also how power is distributed among (and between) various groups of Black political scientists themselves. It is Black queer feminism that will continue to advance the radical imperative of Black political science.

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Russworm, TreaAndrea M., and Samantha Blackmon. "Replaying Video Game History as a Mixtape of Black Feminist Thought." Feminist Media Histories 6, no. 1 (January 1, 2020): 93–118. http://dx.doi.org/10.1525/fmh.2020.6.1.93.

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This article, a Black feminist mixtape, blends music, interviews, and critical analysis in order to demonstrate some of the ways in which Black women have impactfully engaged with the video game industry. Organized as musical “tracks,” it uses lyrics by Black women performers as a critical and cultural frame for understanding some of the work Black women have done with video games. In prioritizing the personal as not only political but also instructive for how we might think about digital media histories and feminism, each mixtape track focuses on Black women's lived experiences with games. As it argues throughout, Black feminism as defined and experienced by the Combahee River Collective of the 1970s has been an active and meaningful part of Black women's labor and play practices with video games.

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Waters, Kristin. "A Journey from Willful Ignorance to Liberal Guilt to Black Feminist Thought." Departures in Critical Qualitative Research 5, no. 3 (2016): 108–15. http://dx.doi.org/10.1525/dcqr.2016.5.3.108.

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How can white feminists productively engage with black feminist thought and practice? What are some of the excuses and stumbling blocks white feminists use and encounter that circumvent alliance with black feminists and others at the intersections of different raced and gendered realities? This essay suggests the need to further a comprehensive epistemological framework, one that distinguishes between a willful ignorance that reinforces hegemonic whiteness and the reflexivity required to move towards dismantling willful ignorance, improving knowledge projects, and creating liberatory frameworks and alliances.

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Collins, Patricia Hill. "The Social Construction of Black Feminist Thought." Signs: Journal of Women in Culture and Society 14, no. 4 (July 1989): 745–73. http://dx.doi.org/10.1086/494543.

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Bey, Marquis. "The Shape of Angels' Teeth." Departures in Critical Qualitative Research 5, no. 3 (2016): 33–54. http://dx.doi.org/10.1525/dcqr.2016.5.3.33.

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This essay argues for a productive alliance between trans feminism, trans studies, and black feminist thought (BFT) to articulate a black feminist mode of activism that takes seriously the epistemologies of black trans women. Ultimately this essay critiques BFT's cisgender normativity and offers a more inclusive imagining of BFT, referred to as blacktransfeminist thought (BTFT). To illustrate the scholarly significance of BTFT, I draw upon the ontological invalidation of black trans lives in the #BlackLivesMatter movement. #BlackLivesMatter is situated as (1) an exemplar of how black transgender women are commonly excluded from activist discourses, and (2) an opportunity to theorize the utility of BTFT as it relates to racialized gender variant lives and deaths.

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Park Jai Young. "Black Feminist Thought: Joyce, Rhodes, and Douglass’ Women." Journal of English Language and Literature 53, no. 5 (December 2007): 717–30. http://dx.doi.org/10.15794/jell.2007.53.5.002.

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Nash, Jennifer C. "Practicing Love." Meridians 19, S1 (December 1, 2020): 439–62. http://dx.doi.org/10.1215/15366936-8566089.

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Abstract This article studies love as a distinct, transformative, and radical Black feminist politic. By closely sitting with the work of Alice Walker, June Jordan, and Audre Lorde, this article treats love-politics as another political tradition that has emerged from within the parameters of Black feminist thought, one that challenges the political tradition most closely associated with Black feminist thought: intersectionality.

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Aiken, Joshua, Jessica Marion Modi, and Olivia R. Polk. "Issued by Way of “The Issue of Blackness”." TSQ: Transgender Studies Quarterly 7, no. 3 (August 1, 2020): 427–44. http://dx.doi.org/10.1215/23289252-8553090.

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Abstract In 2017, TSQ published its special issue on the convergence of blackness and trans*ness, “The Issue of Blackness.” In their introduction, “We Got Issues,” editors Treva Ellison, Kai M. Green, Matt Richardson, and C. Riley Snorton offer a vision of a black trans* studies that acknowledges twentieth-century black feminist thought as its primary genealogy. For Ellison et al., the move to make black feminism the intellectual center of black trans* studies not only resists black women's persistent erasure from institutional narratives of knowledge making but also opens the contributions of trans* studies onto new fields of possibility for thinking and feeling embodiment, sociality, and memory otherwise. Aiken, Modi, and Polk build on Ellison et al.’s vision for a black trans* studies by bringing the concerns of “The Issue of Blackness” into conversation with recent black feminist critiques of disciplinarity and representation to imagine again how a black trans* studies rooted in black feminism might take shape in the university today.

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Hines, Jasmine. "Incorporating intersectional musicality within the classroom: Black feminism through Nina Simone and Janelle Monáe." Journal of Popular Music Education 4, no. 3 (November 1, 2020): 311–28. http://dx.doi.org/10.1386/jpme_00034_1.

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In an age of social justice advocacy within education, the work of Black women continues to be excluded from the hegemonic educational canon despite the long history of Black feminists advocating for the eradication of systemic oppressive systems in education. By examining the livelihoods and music created by Black feminist musicians, music educators may begin to reflect on how Black women’s positionality within society has had a direct influence on the music they created within a White culturally dominant society. The purpose of this article is to conceptualize how the intersectional musicality of Nina Simone and Janelle Monáe – informed by the conceptual framework of Black Feminist Thought – can speak to the experiences that Black girls and women face within music education and society.

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Keleta-Mae, Naila. "Black Girl Thought in the Work of Ntozake Shange." Girlhood Studies 12, no. 2 (July 1, 2019): 32–47. http://dx.doi.org/10.3167/ghs.2019.120204.

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In this article I examine the performances of black girlhood in two texts by Ntozake Shange—the choreopoem “for colored girls who have considered suicide when the rainbow is enuf” (1977) and the novel Sassafras, Cypress and Indigo (1982). The black girls whom Shange portrays navigate anti-black racism in their communities, domestic violence in their homes, and explore their connections with spirit worlds. In both these works, Shange stages black girls who make decisions based on their understanding of the spheres of influence that their race, gender, and age afford them in an anti-black patriarchal world dominated by adults. I draw, too, from Patricia Hill Collins’s work on feminist standpoint theory and black feminist thought to introduce the term black girl thought as a theoretical framework to offer insights into the complex lives of black girls who live in the post-civil rights era in the United States.

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Norris, Adele N. "Rural Women, Anti-Poverty Strategies, and Black Feminist Thought." Sociological Spectrum 32, no. 5 (September 2012): 449–61. http://dx.doi.org/10.1080/02732173.2012.694798.

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18

Li, Jianhua. "Evaluating the Intersectionality of Women Liberation Movements." Learning & Education 9, no. 2 (November 10, 2020): 124. http://dx.doi.org/10.18282/l-e.v9i2.1423.

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The paper focuses on how women’s liberation movements overlook women from minority race groups. The rise of feminism, for example, ignores the unique challenges faced by queer women and women of color. Additionally, women liberation movements do not highlight the plight of women from minority race groups, who are thought of as less feminine. For instance, feminist movements do not highlight the discrimination against black women, who tend to be assertive and confident, traits associated with masculinity. Moreover, women’s suffrage protests were subjects of criticism for segregating women based on race. The paper criticizes the women’s liberation movements take on intersectionality of race, strengthening the need to revisit their primal objectives, particularly feminist campaigns that ought to address plights for vulnerable women in society.

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Porter, Christa J., Qiana Green, Michael Daniels, and Mary Smola. "Black Women’s Socialization and Identity Development in College: Advancing Black Feminist Thought." Journal of Student Affairs Research and Practice 57, no. 3 (December 6, 2019): 253–65. http://dx.doi.org/10.1080/19496591.2019.1683021.

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20

Matandela, Mbalenhle. "Redefining Black Consciousness and resistance: The intersection of Black Consciousness and Black feminist thought." Agenda 31, no. 3-4 (October 2, 2017): 10–28. http://dx.doi.org/10.1080/10130950.2017.1402410.

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21

John, Kelsey Dayle, and Kimberly Williams Brown. "Settler/Colonial Violences: Black and Indigenous Coalition Possibilities through Intergroup Dialogue Methodology." American Indian Culture and Research Journal 43, no. 2 (May 1, 2019): 135–56. http://dx.doi.org/10.17953/aicrj.43.2.john_brown.

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This essay collages theories (settler colonialism, transnational feminism, Black and Indigenous feminist thought, and critical theory) for the purpose of dialoguing together through land-based Black and Indigenous solidarities. In our dialogue, we invite readers to think about how choosing theories and identifying intentions is a methodology of coalition. We demonstrate how this might materialize in three coalition possibilities: faith communities, neoslavery for dispossession and erasure, and reimagining borders.

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22

Mackinlay, Elizabeth. "“I Am Woman Hear Me Draw”." Departures in Critical Qualitative Research 6, no. 2 (2017): 25–47. http://dx.doi.org/10.1525/dcqr.2017.6.2.25.

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“I am woman hear me draw,” wrote Australian feminist cartoonist Judy Horacek in 2002, whose work draws attention to the capacity of cartoons to de/story masculinist versions of the world. Taking a critical autoethnographic approach, a series of black-and-white line drawings are explored in this paper as the kind of l'ecriture feminine (feminine writing) work that Hélène Cixous speaks of—writing that aims to release the subject away from the stagnant confines of phallocentric thought to create new forms of feminist post-academic writing.

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23

Adeniyi-Ogunyankin, Grace, Moya Bailey, Karen Flynn, Bettina Judd, Ayana K. Weekley, Jennifer Musial, and Melissa Autumn White. "Black Feminist Thought and the Gender, Women's, and Feminist Studies PhD: A Roundtable Discussion." Feminist Formations 32, no. 2 (2020): 1–28. http://dx.doi.org/10.1353/ff.2020.0023.

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24

Naber, Nadine. "Arab and Black Feminisms." Departures in Critical Qualitative Research 5, no. 3 (2016): 116–25. http://dx.doi.org/10.1525/dcqr.2016.5.3.116.

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This essay explores the conditions out of which a diasporic anti-imperialist Arab feminist group came into alignment with the Women of Color Resource Center. It focuses on the history and leaders of the Women of Color Resource Center and its roots in the 1960s and 1970s people of color and women of color based movements in the United States in order to map alliances among black feminist thought, radical women of color movements, and Palestinian de-colonization then and now.

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Brewer, Rose M., and Patricia Hill Collins. "Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment." Contemporary Sociology 21, no. 1 (January 1992): 132. http://dx.doi.org/10.2307/2074808.

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Jamele Watkins. "Rearticulating Black Feminist Thought in Heimat, bittersüße Heimat." Women in German Yearbook 32 (2016): 138. http://dx.doi.org/10.5250/womgeryearbook.32.2016.0138.

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Bolles, Lynn. "Telling the Story Straight: Black Feminist Intellectual Thought in Anthropology." Transforming Anthropology 21, no. 1 (March 15, 2013): 57–71. http://dx.doi.org/10.1111/traa.12000.

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Lindsey and Gumbs. "Preface: “Be a Mystery”: (The Infinity of) Black Feminist Thought." Feminist Studies 47, no. 1 (2021): 7. http://dx.doi.org/10.15767/feministstudies.47.1.0007.

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Ogunyemi, Folabomi L. "Trauma and Empowerment in Tina McElroy Ansa’s Ugly Ways." Journal of Black Studies 52, no. 3 (January 11, 2021): 331–52. http://dx.doi.org/10.1177/0021934720986424.

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Ugly Ways (1993) by Tina McElroy Ansa has been overlooked as a significant contribution to African American feminist literary fiction. This paper performs a close reading examining the novel’s thematic intersection of Black feminist theory and trauma theory. Part one of this essay defines Black feminist theory and outlines key concepts of Black feminist thought. Parts two and three focus on the protagonist, Esther “Mudear” Lovejoy, and analyze her “change” through the lenses of Black feminist theory and trauma theory, respectively, highlighting the ways in which Ugly Ways articulates a conception of Black womanhood defined in equal parts by empowerment and psychic pain. Part four argues that Black feminist theory and trauma theory are not just compatible, but consonant. Ultimately, Ugly Ways depicts African American women as complex human subjects and moves beyond conventional historical, literary, and popular representations.

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Kurniawati, Neni. "Representation of Women Power in Beyoncé Knowless’ song “Run The World (Girls)”." E-Structural 4, no. 01 (August 3, 2021): 68–79. http://dx.doi.org/10.33633/es.v4i01.4747.

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Song is one of the propaganda media for ideolgy. Beyonce Knowless's song “Run the World (girls)” is an example of a song that raises the issue of Black Feminism Thought. This paper will discuss how textual and discursive practices through the signs in the text of the song lyrics and video clips of the song in constructing the paradigm of black women power or black feminism thought. By interpreting the structure of the text in the lyrics of the song and the visual signs in the video clip of the song "Run the World (girls)" to find meaning and ideology reproduced in the song. The results show that the dialectic of verbal and visual signs represents black women power and to bolster black women to become well-respected women especially by black men. The presence of this song is also related to the black feminist movement which propagates their ideology through song media. The independence of black women in the economic and educational aspectss, as well as the ability to bare children are discourses that are reproduced by the singer to make social changes in black women’s live.Keywords: Black woman, discourse, hermeneutics, ideology, Paul Ricouer

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Mazibuko, Mbali. "Being a Feminist in the Fallist Movement in Contemporary South Africa." Critical Times 3, no. 3 (December 1, 2020): 488–95. http://dx.doi.org/10.1215/26410478-8662368.

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Abstract This short essay offers reflective feminist insight into the Fees Must Fall Movement of 2015–16 that was led by students and workers at universities in South Africa. It considers the ways in which Black feminist life is negotiated and embodied in a contemporary student-worker movement that remains oriented by and toward hegemonic hypermasculinities. This text further argues that Black feminist intervention and mobilization is distinct from women's movements as they happened under apartheid. Feminist organizing is principled in particular ways, and these ways are evidenced by Black feminist interventions within the Fees Must Fall (FMF) movement. This essay demonstrates how intersectionality functions as more than a diagnostic tool. Intersectionality and how it is imagined and used in the contemporary South African feminist context does not only recognize multiple and interlocking oppressions. Intersectionality is also in itself a methodology. Intersectionality as demonstrated by feminists and the LGBTIQA community of the FMF movement is a methodological choice that requires that various forms of protest and intervention be used simultaneously to challenge systemic oppressions. Centering intersectionality as methodology works to disrupt archaic perspectives on what is and is not activism, thought, or feminist work. Relying on the intellectual work of student-activists in the movement, otherwise known as “fallists,” and memory and story-telling as methodological tools, this essay begins to imagine how we can think, research, and write in ways that memorialize and archive our lives, our histories, and our collective imaginaries.

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Zerai, Assata, Joanna Perez, and Chenyi Wang. "A Proposal for Expanding Endarkened Transnational Feminist Praxis." Qualitative Inquiry 23, no. 2 (August 20, 2016): 107–18. http://dx.doi.org/10.1177/1077800416660577.

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Western researchers often do not incorporate the voices of African women in their research endeavors; and a serious engagement in women’s health activism in Zimbabwe cannot happen without this preliminary step. Endarkened feminist epistemologies have theorized a social science that refuses to sidestep African women’s perspectives. As a corrective to conceptual quarantining of Black (African and African diasporic) feminist thought, the exciting body of literature in the field broadly characterized as Africana feminism has helped to legitimate the languages, discourses, challenges, unique perspectives, divergent experiences, and intersecting oppressions and privileges of African women’s and girls’ lives. In this article, we develop an emerging Africana feminist methodology to propose building a scholarship and activism database as well as guide an exploratory discussion of health activism in Zimbabwe.

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Collins, Patrícia Hill, and Dennys Silva-Reis. "Black Feminist Thought and Translation Studies: interview with Patrícia Hill Collins." Revista Ártemis 27, no. 1 (July 11, 2019): 222–28. http://dx.doi.org/10.22478/ufpb.1807-8214.2019v27n1.46708.

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Madison, D. Soyini. "“That was my occupation”: Oral narrative, performance, and black feminist thought." Text and Performance Quarterly 13, no. 3 (July 1993): 213–32. http://dx.doi.org/10.1080/10462939309366051.

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Beckford, Sharon Morgan. "Theorizing Empowerment: Canadian Perspectives on Black Feminist Thought (review)." University of Toronto Quarterly 78, no. 1 (2009): 207–8. http://dx.doi.org/10.1353/utq.0.0430.

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Hill Collins, Patricia. "Healing Identities: Black Feminist Thought and the Politics of Groups (review)." Hypatia 20, no. 4 (2000): 227–30. http://dx.doi.org/10.1353/hyp.2005.0118.

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Cruz, Joëlle M., Oghenetoja Okoh, Amoaba Gooden, Kamesha Spates, Chinasa A. Elue, and Nicole Rousseau. "The Ekwe Collective." Departures in Critical Qualitative Research 5, no. 3 (2016): 77–100. http://dx.doi.org/10.1525/dcqr.2016.5.3.77.

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While making clear that black femininity exists and is located in multiple spaces, this essay brings out the intellectual and cultural presence and voices of black women in both national and international feminist communities. We engage black feminist thought (BFT) by offering the example of our community—the Ekwe Collective—a sisterhood of six feminist scholar–activists and their daughters. This essay offers insights on how BFT translates to the lived experience of communities of color in the twenty-first century. In particular, we draw upon and extend three dimensions of the theory: experience, generation, and space.

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Stewart, Terah J. "“Where We Are, Resistance Lives”: Black Women, Social Media, and Everyday Resistance in Higher Education." JCSCORE 5, no. 2 (December 11, 2019): 1–31. http://dx.doi.org/10.15763/issn.2642-2387.2019.5.2.1-31.

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The discourse about activism (and problematic conflations with resistance) typically offer comparisons to the 1960’s Civil Rights Movement, examine first and second wave feminism, and situate apathy and fatigue as opposite from resistance. Using a qualitative research design (Merriam, 2009; 2002), Black feminist thought (Collins, 1990), and endarkened feminist epistemology (Dillard, 2006); this study examined the experience of 6 collegiate Black women and their resistance through engagement of the hashtag, #BlackGirlMagic. Specifically, the inquiry explored how and why participants used the hashtag and investigated connections that give nuance to activism and resistance through community building, digital counterspace creation, and connections to higher education broadly. Findings include how participants conceptualize and define resistanceand how #BlackGirlMagic serves as one way they can and do engage in resistance; and the author explores relevant implications for colleges and universities.

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Davis, Shardé M., Frances Ashun, Alleyha Dannett, Kayla Edwards, and Victoria Nwaohuocha. "Writing Ourselves into Existence." Departures in Critical Qualitative Research 10, no. 1 (2021): 4–27. http://dx.doi.org/10.1525/dcqr.2021.10.1.4.

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Academia can be a hostile environment for Black women. Our research team leveraged Black feminist research praxis to produce new knowledge countering conceptions of Black women students and faculty as people who are unintelligent, produce superfluous work, and worthy of being ignored. In order to locate spaces for healing, mentorship, and validation, we engaged in a collaborative autoethnography to co-narrate our experiences while conducting a study for, by, and about Black women. Re-purposing tools from Black feminist thought, critical autoethnography, and collaborative autoethnography enabled us to write ourselves into existence, countering damaging narratives and subverting the harm inflicted by the institution.

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Nogueira, Martha Maria Brito. "Empowerment of Black Women: Culture, Tradition and Protagonism of Dona Dió do Acarajé in the "Washing the Alley"." Mosaico 10, no. 2 (December 19, 2017): 174. http://dx.doi.org/10.18224/mos.v10i0.5855.

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Abstract: the objective of this study is to deconstruct the racist and sexist ideologies that make invisible the presence of black women in the various spaces of society, especially in the cultural field, seeking to show their actions to promote and establish new positions. In order to do so, it analyzes the trajectory of Dona Dió do Acarajé, a black woman of quilombola descent who excelled in several popular demonstrations in the city of Vitória da Conquista in the last decades of the twentieth century, becoming a symbol of black culture. These questions will be analyzed from the feminist theories, called the “Standpoint Teory” of black feminist thought, in order to understand the dynamics of empowerment of black women in popular culture. Empoderamento das Mulheres Negras: Cultura, Tradição e Protagonismo de Dona Dió do Acarajé na “Lavagem do Beco” Resumo: o objetivo desse estudo é desconstruir as ideologias racistas e sexistas que invisibilizam a presença das mulheres negras nos diversos espaços da sociedade, em especial no campo cultural, procurando mostrar a suas ações para promover e estabelecer novos posicionamentos. Para tanto, analisa a trajetória de Dona Dió do Acarajé, mulher negra, de descendência quilombola que sobressaiu em várias manifestações populares na cidade de Vitória da Conquista nas últimas décadas do século XX, tornando-se símbolo da cultura negra. Estas questões serão analisadas a partir das teorias formuladas pelas feministas, denominadas de “Standpoint Teory” do pensamento feminista negro, no sentido de compreender as dinâmicas de empoderamento das mulheres negras na cultura popular.

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Mohammed, Patricia. "Towards Indigenous Feminist Theorizing in the Caribbean." Feminist Review 59, no. 1 (June 1998): 6–33. http://dx.doi.org/10.1080/014177898339433.

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This attempt to develop an indigenous reading of feminism as both activism and discourse in the Caribbean is informed by my own preoccupation with the limits of contemporary postmodern feminist theorizing in terms of its accessibility, as well as application to understanding the specificity of a region. I, for instance, cannot speak for or in the manner of a white middle-class academic in Britain, or a black North American feminist, as much as we share similarities which go beyond the society, and which are fuelled by our commitment to gender equality. At the same time, our conversations are intersecting as a greater clarity of thought emerges in relation and perhaps in reaction to the other. Ideas of difference and the epistemological standpoint of ‘Third World’ women have been dealt with admirably by many feminist writers such as Chandra Mohanty, Avtah Brah and Uma Narayan. In this article I draw on the ideas emerging in contemporary western feminist debates pertaining to sexual difference and equality and continue my search for a Caribbean feminist voice which defines feminism and feminist theory in the region, not as a linear narrative but one which has continually intersected with the politics of identity in the region.

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Gillman, Laura. "Anancyism and the Dialectics of an Africana Feminist Ethnophilosophy: Sandra Jackson‐Opoku's The River Where Blood Is Born." Hypatia 29, no. 1 (2014): 164–81. http://dx.doi.org/10.1111/hypa.12054.

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Although intersectionality has been widely disseminated across the disciplines as a tool to center women of color's developed perspectives on social reality, it has been notably absent in the scholarship of feminist philosophy and philosophy of race. I first examine the causes and processes of the exclusions of women of color feminist thought more generally, and of intersectionality in particular. Then, focusing attention on Black feminisms, I read Sandra Jackson‐Opoku's 1997 novel, The River Where Blood Is Born, with and against Paget Henry's Africana ethnophilosophy. I model an interdisciplinary, intersectional approach to Henry's ethnophilosophy, broadening its philosophical scope by historicizing the liminality that characterizes the realities of many diasporic Black women. I also develop an interpretation of the female protagonists to suggest how many Black women within different historical contexts develop practices to recover African symbolic and discursive registers as a means to claim their subjectivities. Additionally, I challenge Henry's teleological explanation for an increasingly secular Africana philosophical identity.

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Nayak, Suryia. "Occupation of Racial Grief, Loss as a Resource: Learning From ‘The Combahee River Collective Black Feminist Statement’." Psychological Studies 64, no. 3 (September 2019): 352–64. http://dx.doi.org/10.1007/s12646-019-00527-w.

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Abstract The methodology of ‘occupation’ through re-reading The Combahee River Collective Black Feminist Statement (The Combahee River Collective, in: James, Sharpley-Whiting (eds) The Black Feminist Reader. Blackwell Publishers Ltd., Oxford, pp 261–270, 1977) demonstrates the necessity of temporal linkages to historical Black feminist texts and the wisdom of Black feminist situated knowers. This paper argues that racism produces grief and loss and as long as there is racism, we all remain in racial grief and loss. However, in stark contrast to the configuration of racial grief and loss as something to get over, perhaps grief and loss can be thought about differently, for example, in terms of racial grief and loss as a resource. This paper questions Western Eurocentric paternalistic responses to Black women’s ‘talk about their feelings of craziness… [under] patriarchal rule’ (The Combahee River Collective 1977: 262) and suggests alternative ways of thinking about the psychological impact of grief and loss in the context of racism. In this paper, a Black feminist occupation of racial grief and loss includes the act of residing within, and the act of working with the constituent elements of racial grief and loss. The proposal is that an occupation of racial grief and loss is a paradoxical catalyst for building a twenty-first century global intersectional Black feminist movement.

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Collins, Patricia Hill. "Learning from the Outsider Within: The Sociological Significance of Black Feminist Thought." Social Problems 33, no. 6 (October 1986): S14—S32. http://dx.doi.org/10.1525/sp.1986.33.6.03a00020.

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Collins, Patricia Hill. "Learning from the Outsider Within: The Sociological Significance of Black Feminist Thought." Social Problems 33, no. 6 (October 1986): S14—S32. http://dx.doi.org/10.2307/800672.

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Rollins, Judith. "Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment.Patricia Hill Collins." American Journal of Sociology 97, no. 3 (November 1991): 897–99. http://dx.doi.org/10.1086/229850.

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Wane, Njoki Nathani. "Black Canadian feminist thought: perspectives on equity and diversity in the academy." Race Ethnicity and Education 12, no. 1 (March 2009): 65–77. http://dx.doi.org/10.1080/13613320802650964.

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Brewer, Rose M. "On Twenty-First Century Social Transformation: Class, Nation, Gender and Race in a Period of Revolution and Capitalist Crisis." Perspectives on Global Development and Technology 11, no. 1 (2012): 11–26. http://dx.doi.org/10.1163/156914912x620707.

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Abstract This article is an analysis of the Black liberation struggle in the context of current capitalist crisis. The past forty-plus years since 1968 is the periodization embodied in this framework. The analysis is partially a rumination on the current state of Black America and the Black liberation struggle. Some discussion of an emergent black left and the United States Social Forum as a process for social transformation is considered. It is, as well, a look into Black feminist interventions in the Black freedom struggle. Core here is the feminist demand to center race, class, gender in intersectionality. Finally, some thought is given to the interplay and complexities surrounding class and the Black right in the US with implications for the current period.

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Armstrong, Ketra L. "The Nature of Black Women’s Leadership in Community Recreation Sport: An Illustration of Black Feminist Thought." Women in Sport and Physical Activity Journal 16, no. 1 (April 2007): 3–15. http://dx.doi.org/10.1123/wspaj.16.1.3.

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Sport is a social institution that is rife with raced and gendered discursive fields, creating structural and power relations that may influence the leadership experiences of Black women there-in. Tins study utilized the tenets of Black Feminist Thought as a foundation for examining the leadership experiences of a case selection of Black women (n=21) in community recreational sports. The results revealed that a personal interest in sport and an ethic of caring motivated the women’s involvement in the leadership of community recreation sports. Although the women reported barriers of gender inequity, racial discrimination, poor communication, lack of resources, and organizational constraints, they appeared to rely on their internal fortitude as a reservoir for resistance to combat the institutional challenges faced and have meaningful sport leadership experiences. The study illuminated the importance of individual consciousness to these women’s sense of self and their ability to resist the domination of the power and ideologies situated in their sport leadership settings.

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Perkins, Linda M. "The role of education in the development of Black feminist thought, 1860‐1920." History of Education 22, no. 3 (September 1993): 365–275. http://dx.doi.org/10.1080/0046760930220306.

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