Black Feminism : The Theory Of Knowledge

“I am a black feminist… I recognize that my power as well as my primary obsessions come as a result of my blackness as well as my womaness, and therefore my struggles on both of these fronts are inseparable” … As a woman of color, I find that some feminists don’t seem terribly concerned with the issues unique to women of color—the ongoing effects of racism and post-colonialism, the status of women in the Third World, working against the trenchant archetypes black women are forced into (angry black woman, mammy, hottentot, and the like). (Gay 173).

Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. Ed. By Patricia Hill Collins. (New York: Routledge, 2000. ii, 336 pp. Cloth, $128.28, ISBN 0-415-92483-9. Paper, $26.21, 0-415-92484-7.)

Similarly, Patricia Hill’s work “Black Feminist Thought” explains the need for black feminism. For Hill U.S. black feminism is needed in order for black women to survive, cope with, and resist their differential treatment in society. Black feminist thought creates a collective identity among this marginalized group of African-American women. Hill provides several features that make U.S. Black feminist thought different than any other set of feminism. The first feature Hill speaks about is ‘blackness’ it is this concept that makes U.S. black feminist a different group that suffers a “double oppression”. Thus, U.S. Black women collectively participate in a dialectical relationship which links African American women’s oppression and activism. Hill speaks on the U.S. black feminist thought and the dilemma they face in American society. During the women’s right movement there was a tremendous difference between black and white women’s experiences, “while women of color were urged, at every turn, to become permanently infertile, white women enjoying prosperous economic conditions were urged, by the same forces, to reproduce themselves”. It is this difference in attitudes that demonstrate why there is a need to focuses on the linkage of experiences and ideas experienced by the black women in America. Consequently, Davis analyzes the hypocritical differences of the government of the

In the monograph, Ain’t I A Woman: Black Women and Feminism, the author describes the complexity of black womanhood from a black women’s perspectives. This book shows the impact of sexism on the lives of black women, discussing the persistent racism of the women’s movement. Even with the many present issues, “scholars in this field are in a unique position because of their ability to explore the intersection of race, sex, and class as experienced by black women in ways that are impossible for other segments of the population” (Sheftall

In “The Power of Self-Definition,” Patricia Hill Collins stresses that self-reliance, self-knowledge, and self-valuation are necessary to empower Black women to create their own self-definitions.

“If any efforts are to be made to free Black people of the constraints and conditions that characterize racial subordination, then theories and strategies purporting to reflect the Black community’s needs must include an analysis of sexism and patriarchy. Similarly, feminism must include an analysis of race if it hopes to express the aspirations of non-white women. Neither Black liberationist politics nor feminist theory can ignore the intersectional experiences of those whom the movements claim as their respective constituents” (Crenshaw, 1989, p.

2) Although our project incorporates diverse viewpoints, they are limited to what Rachelle and I were able to access within the allotted time to record our podcast. We used scholars from class material, personal accounts, and outside sources that stem from our Wiki assignment. We used Patricia Hill Collin’s “Black Feminist Epistemology” to validate the lived experiences of African American women. Collin’s work gives a viewpoint that allows listeners to see the reality black women go through as factual evidence. We followed Patricia Hill Collin’s work with two personal accounts, one of Janet Taveras and the other from my mother. Janet Taveras’

In history, women have always struggled to gain equality, respect, and the same rights as men. Women had had to endure years of sexism and struggle to get to where we are today. The struggle was even more difficult for women of color because not only were they dealing with issues of sexism, but also racism. Many movements have helped black women during the past centuries to overcome sexism, racism, and adversities that were set against them. History tells us that movements such as the Feminist Movement helped empower all women, but this fact is not totally true. In this paper, I will discuss feminism, the movements, and its "minimal" affects on black women.

In an attempt to define Black Feminism, Collins clarifies that it must “avoid the idealist position that ideas can be evaluated in isolation from the groups that create them (Collins 385).” This clarification forms her basis for why Black Feminism is necessary, and who it serves. Thinking about feminism historically, the concerns of black women were pushed aside in favor of fighting sexism; a notable example occurs within the Suffrage movement, where votes for white women were prioritized over women of color in order to push such legislation through. And even when feminism began looking at other social injustices, such as racism and class issues, often only prominent feminists were invited to the discussion. What resulted was, and often continues to be, a problem of white women speaking for oppressed people. It’s impossible, Collins argues, to have Black Feminist thought without examining the experiences and positions of African American women. Therefore, Black Feminism must be a movement that “encompasses theoretical interpretations of Black women’s reality by those who live in it (Collins 386).” However, such a definition brings about many questions:

In an attempt to define Black Feminism, Collins clarifies that it must “avoid the idealist position that ideas can be evaluated in isolation from the groups that create them (Collins 385).” In reality, this forms her basis for why Black Feminism is necessary, and who it serves. Thinking about feminism historically, the concerns of black women were pushed aside in favor of fighting sexism, most notably during the Suffrage movement. And even when feminism began looking at other social injustices, such as racism and class issues, only prominent feminists were invited to the discussion. What resulted was, and often continues to be, a problem of white women speaking for oppressed people. It’s impossible, Collins argues, to have Black Feminist thought without examining the experiences and positions of African American women. Therefore, Black Feminism must be a movement that “encompasses theoretical interpretations of Black women’s reality by those who live in it (Collins 386).” However, such a definition brings about many questions: who’s experiences are valued, how do black women take their voice back, and how can they center feminist thinking on their own unique standpoint?

It critically addresses the dynamics of the conflict between the main stream feminist, the Black Feminist, the African Feminist and the Africana Womanist. The conclusion is that Africana Womanism and its agenda are unique and separate from both white feminism and Black Feminism, and more over, to the extent of naming in particular, Africana Womanisms differs from Africana feminism”(Alexander-Floyd & Simien 2006: 67).

My first paper in women’s studies applied critical race feminism theory of Berry (2014) and I interviewed five black female artists. Enthusiastic about having their narrative told I understood the need to pursue the question, is there a black feminist art movement to support and protect black women artists? Troubled by the answer I received from the interviewees, I realized I was not the only one feeling alone. Guided by black feminist theorists Lorde (2014) otherness, Collins-Hill (2000) inequality and oppression, I wanted to give these women a platform to share their stories. After realizing the token black female artists in mainstream art world gave the illusion of equality, I began to enact a space of feminist consciousness-raising theory (Reed, 2017) for these women to share their personal experiences to public discussions and turn them into an analysis of the commonality in inequality (Dill & Zambrana, 2017). Grateful for my opportunities, I realize how feminist scholarship allows me to create a feminist space to challenge the hegemonic

The lack of representation in research fields, including anthropology and sociology, where white women have been able to be represented, has formed false truths about the subjects they study. Over the past 50 years, the Civil Rights and feminist movements in particular presaged a radical change in the way social life was constructed, structured, and enacted in the United States. The orice unchallenged predominance of a particular race, gender, and class analysis of our social and economic lives became the complex and sometimes elusive target of our collective reforms. Where historically social scientists were supposed to be objectively removed from even their own "gaze" on the research project (Kanuha, 2000). Moreover, these false truths seep into social policies, textbooks and organizations in which social workers interact with; therefore, it is important for social workers to adapt antiracist feminist research methods in order to “decolonize” their own knowledge and the world around

These explanations analyze factors such as fear of dividing the minority community, lack of knowledge of feminism, the focus on male liberation in the black social movement in the 60’s, and the idea of matriarchy (Simons). Overall, black feminist, on the other hand, believe that racism, the major factor, hinders the development of feminist awareness among minority women and other problems that seem to arise within the feminist movement and community (Simons).

Black Feminism argues that sexism, class oppression and racism are linked together. Mainstream feminism that more than often benefits white women, strives to overcome class and gender oppression, however they do not recognise that race can discriminate against women also. Activist, Alice Walker states that black women experience a different kind of oppression when compared to their white counterparts. Professor of Sociology and social activist, Patricia Hill Collins summarises that Black feminism is ‘a process of self-conscious struggle that empowers women and men to actualise a humanist vision of community.’ Her quote welcomes individuals of any gender, whom understands black women’s struggle to fight with them. [Collins, 1991:39]