Black Feminist Thought Free Pdf
Raingarda Krzynowek
Black feminist thought is a field of knowledge that is focused on the perspectives and experiences of Black women. There are several arguments in support of this definition. First, Peter Berger and Thomas Luckmann in The Social Construction of Reality (1966) and Karl Manheim in Ideology and Utopia (1936) similarly argue that the definition implies that the overall content of the thought and the historical and factual circumstances of Black women are inseparable.[1][2] Proposition is that other groups in the field act as merely transcribers, whereas Black women are the actual authors. Second, the definition assumes that Black women possess a unique standpoint on, or perspective of, their experiences and that there will be certain commonalities of perception shared by Black women as a group. Third, while living life as Black women may produce certain commonalities of outlook, the diversity of class, region, age, and sexual orientation shaping individual Black women's lives has resulted in different expressions of these common themes. Thus, universal themes included in the Black women's standpoint may be experienced and expressed differently by distinct groups of Afro-American women. Finally, the definition assumes that, while a Black women's standpoint exists, its contours may not be clear to Black women themselves. Therefore, one role for Black female intellectuals is to produce facts and theories about the Black female experience that will clarify a Black woman's standpoint for Black women. In other words, Black feminist thought contains observations and interpretations about Afro-American womanhood that describe and explain different expressions of common themes.
In spite of the double burden of racial and gender discrimination, African-American women have developed a rich intellectual tradition that is not widely known. In Black Feminist Thought, originally published in 1990, Patricia Hill Collins set out to explore the words and ideas of Black feminist intellectuals and writers, both within the academy and without. Here Collins provides an interpretive framework for the work of such prominent Black feminist thinkers as Angela Davis, bell hooks, Alice Walker, and Audre Lorde. Drawing from fiction, poetry, music, and oral history, the result is a book that provided the first synthetic overview of Black feminist thought and its canon.[4]
Patricia Hill Collins coins the term outsider-within in a former essay[3] and redefines the term in her book to describe the experience of black women. In the book, she historically situates the term to describe the social location of black women in domestic work pre-World War II. While the domestic work gave black women an opportunity "to see White elites, both actual and aspiring, from perspectives largely obscured from Black men and from these groups themselves," they were still economically exploited by their white employers. Collins asserts that black women cannot fully be a member of feminist thought nor black social thought because the former assumes whiteness while the latter assumes maleness. The makeup of their identity and consequently their experiences as black women maintain their position as outsiders within spaces of oppression.[5] However, as Collins notes, the black woman's position as an outsider-within provides her with a unique perspective on social, political, intellectual, and economic realities. Therefore, although black women are marginalized they can bring a more nuanced outlook to feminist and social thought.[5]
Collins pinpoints intellectual activism as a key process in developing black feminist thought. She articulates the reclaiming of "black feminist intellectual traditions" as one of the most important pillars of intellectual activism.[6] Since the intellectual work of black women has been suppressed for so long, reclaiming and centering these works not only preserves the intellectual traditions of past black women but also encourages continued contributions to black feminist thought.[7] Collins also notes the importance in "discovering, reinterpreting, and analyzing the ideas of subgroups within the larger collectivity of U.S. Black women who have been silenced" meaning that we must also give equal attention to the groups of black women who have been especially marginalized, such as black lesbians.[7] Collins describes the relationship between past and present intellectual traditions, suggesting that we use black feminists' theoretical frameworks of today, such as, race, class, and gender, to interpret the intellectual traditions of previously silenced black women.[8] Collins' focus goes beyond black female academics; she argues that all forms of works be considered as black women's social thought which questions the definition of "intellectual" and allows for poetry, music, etc. to be considered as valid forms of social thought.
Black women's work within the academy faces a double meaning of exclusion. The exclusion of the work of Black Feminist Thought or the exclusion of their own selves from Black women academicians, all for the sake of visibility and acceptance within the academy. Through academic frameworks built around a White, male viewpoint, the work in having Black Feminist Thought recognized as legitimate is listed against varying frames of knowledge, one in particular, Positivist. The Positivist methodology would require the exclusion of self from Black women academics with the requirements of distancing one's self and their emotions from their work along with hostile confrontations with superiors. The implied separation of the personal and professional goes against the inherent value systems within Black communities that included varying areas of community, familial and religion. The intermeshing of these ideas also includes views that scholars view as feminist, with Black women having experiences pulling from their racial community and gender identity, their intellectual experiences, even through differences, still showcase similarities.[9]
The matrix of domination refers to how intersections of oppression are structurally organized. It explains the way "structural, disciplinary, hegemonic, and interpersonal domains of power reappear across quite different forms of oppression".[10] The matrix of domination is made up of varying combinations of intersecting oppression such as race, gender, socioeconomic status, age, and sexuality. Collins' matrix of domination works in four different domains: the structural domain, the disciplinary domain, the hegemonic domain, and the interpersonal domain. The structural domain functions to organize power and oppression, the disciplinary manages oppression in attempts to sustain it, the hegemonic functions to legitimize oppression, and the interpersonal domain controls the interactions and consciousness of individuals.[11] Although all black women are within the matrix of domination, the differences in the intersections of oppression make the experiences and the perspectives of black women differ.
Collins' discussion of controlling images focuses on the negative stereotypical representations and images of black women. These representations continue to oppress black women as they continue to perpetuate the dominant subject's definition of the object i.e. the black woman. The images' pervasive nature aid in sustaining intersecting oppression because they "[reflect] the dominant group's interest in maintaining Black women's subordination.[12][13] These images are used to make black women's oppression seem natural and normal. Collins' critique on controlling images includes an analysis of the mammy, the welfare mother, and the jezebel. She explains that the images constitute different oppressions simultaneous: the mammy works to make the defeminized black women and all oppressive factors against her seem natural, the welfare mother works to make the economically unfit black women and all oppressive factors against her seem natural, and the jezebel works to make the hypersexual black women and all oppressive factors against her seem natural.[12]
Self-definition is "the power to name one's own reality"[15] Collins articulates black women's resistance against controlling images as an important step for practicing self-definition. The rejection of the dominant group's definition of black women and black women's imposition of their own self-definition indicates a "collective Black women's consciousness".[16] The expression of the black women's consciousness and standpoint is an integral part of developing Black feminist thought.[17] Collins notes the importance of safe spaces for black women, where self-definition is not clouded by further objectification or silencing.[18] Affirmation is also an important part of Collins' call for self-definition, which can take place in the individual friendships and familial relationships of black women. Collins describes the process of self-definition as a "journey form internalized oppression to the 'free mind'"[19] in order to emphasize its significance in the formation of the collective consciousness of black women.
"With the publication of Black Feminist Thought, black feminism has moved to a new level. Her work sets a standard for the discussion of black women's lives, experiences, and thought that demands rigorous attention to the complexity of these experiences and an exploration of a multiplicity of responses."
In spite of the double burden of racial and gender discrimination, African-American women have developed a rich intellectual tradition that is not widely known. In Black Feminist Thought, Patricia Hill Collins explores the words and ideas of Black feminist intellectuals as well as those African-American women outside academe. She provides an interpretive framework for the work of such prominent Black feminist thinkers as Angela Davis, bell hooks, Alice Walker, and Audre Lorde. The result is a superbly crafted book that provides the first synthetic overview of Black feminist thought.
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