About this topic
Summary

Black feminist philosophy is a version of feminism whose primary focus concerns, at least to some degree, Black women from within African diasporic contexts. It has the aim of understanding problems facing Black women along with identifying and/or uncovering liberation strategies. It also includes work that seeks to highlight the ways Black women's thought illuminates broader philosophical questions and issues. Least one think that Black feminist philosophy only concerns oppression, it also concerns celebrations of the lives and work of Black women across African diasporic contexts. These investigative paths lead to particular social ontologies, epistemologies, and pragmatic orientations, for example. 

Key works Intersectionality: A conceptual tool that demands identification of multiple social relationships for the purpose of rendering visible experiences that have been theoretically erased by prevailing, relevant practices of knowledge production. Crenshaw 1989, Crenshaw 1991 Double Jeopardy: A metaphor developed to gesture to the need to consider multiple vectors of oppression when attempting to understand ranges of vulnerability for any given group. (Beale 1969) Interstices: A metaphor developed to signal to gaps within contexts of signification that signals empowerment and disempowerment. (Spillers 1984) Unknowability: A form of active ignorance that is created by utilizing socio-epistemic orientations that render complex positions in our social landscapes difficult to detect. (Williams 1905)
Introductions Crenshaw 1989, Collins 1991/2008
Related categories

138 found
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1 — 50 / 138
  1. Procreative Justice Reconceived.Emmalon Davis - forthcoming - Journal of the American Philosophical Association (First View):1-23.
    This paper reconsiders Tommie Shelby's (2016) analysis of procreation in poor black communities. I identify three conceptual frames within which Shelby situates his analysis—feminization, choice-as-control, and moralization. I argue that these frames should be rejected on conceptual, empirical, and moral grounds. As I show, this framing engenders a flawed understanding of poor black women's procreative lives. I propose an alternative framework for reconceiving the relationship between poverty and procreative justice, one oriented around reproductive flourishing instead of reproductive responsibility. More generally, (...)
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  2. Bones without Flesh and (Trans)Gender without Bodies: Querying Desires for Trans Historicity.Avery Everhart - forthcoming - Hypatia.
    In 2011 a 5000 year old 'male' skeleton buried in a 'female' way was discovered by an archaeological team just outside of modern-day Prague. This paper queries the impulse to name such a discovery as evidence of transgender identity, and bodies, in an increasingly ancient past. To do so, it takes up the work of Denise Ferreira da Silva, Sylvia Wynters, and Hortense Spillers as a means to push back against the impetus of naming such discoveries as transgender in order (...)
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  3. An Intimate Trespass of Peregrina Chorines: Dancing with María Lugones and Saidiya Hartman.Joshua M. Hall - forthcoming - Philosophy in the Contemporary World.
    A recent (2020) special issue in Critical Philosophy of Race dedicated to María Lugones illustrates and thematizes the continuing challenge of (re)constructing coalitions among Latina and Black feminists and their allies. As one proposed solution to this challenge, in their guest editors’ introduction to that special issue, Emma Velez and Nancy Tuana suggest an interpretive “dancing with” Lugones. Drawing on my own “dancing-with” interpretive method (which significantly predates that special issue), in the present article I choreograph an interpretive duet between (...)
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  4. Women of Color Structural Feminisms.Elena Ruíz - forthcoming - In Shirley-Anne Tate (ed.), The Palgrave Handbook on Critical Race And Gender.
    One way to track the many critical impacts of women of color feminisms is through the powerful structural analyses of gendered and racialized oppression they offer. This article discusses diverse lineages of women of color feminisms in the global South that tackle systemic structures of power and domination from their situated perspectives. It offers an introduction to structuralist theories in the humanities and differentiates them from women of color feminist theorizing, which begins analyses of structures from embodied and phenomenological st¬¬andpoints--with (...)
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  5. Audre Lorde’s Erotic as Epistemic and Political Practice.Caleb Ward - forthcoming - Hypatia.
    Audre Lorde’s account of the erotic is one of her most widely celebrated contributions to political theory and feminist activism, but her explanation of the term in her brief essay “Uses of the Erotic” is famously oblique and ambiguous. This article develops a detailed, textually grounded interpretation of Lorde’s erotic, based on an analysis of how Lorde’s essay brings together commitments expressed across her work. I describe four integral elements of Lorde’s erotic: feeling, knowledge, power, and concerted action. The erotic (...)
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  6. Epistemic Oppression, Resistance, and Resurgence.Nora Berenstain, Kristie Dotson, Julieta Paredes, Elena Ruíz & Noenoe K. Silva - 2022 - Contemporary Political Theory 21 (2):283-314.
    Epistemologies have power. They have the power not only to transform worlds, but to create them. And the worlds that they create can be better or worse. For many people, the worlds they create are predictably and reliably deadly. Epistemologies can turn sacred land into ‘resources’ to be bought, sold, exploited, and exhausted. They can turn people into ‘labor’ in much the same way. They can not only disappear acts of violence but render them unnamable and unrecognizable within their conceptual (...)
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  7. Introduction: Black Feminism and the Practice of Care.Aisha K. Finch - 2022 - Palimpsest 11 (1):1-41.
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  8. Testimonial Smothering’s Non-Epistemic Motives: A Reply to Goetze and Lee.Eric Bayruns García - 2022 - Social Epistemology Review and Reply Collective 1 (11):18-20.
    I argue that according to Kristie Dotson, non-epistemic motives such as social, ethical and material harm can motivate a speaker to smother her testimony. I present this exegesis of Dotson's view of testimonial smothering in response to J. L. Lee's and Trystan Goetze's reply to my commentary of Lee's view that anticipatory epistemic injustice is distinct from testimonial smothering.
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  9. Planetary activism at the end of the world: Feminist and posthumanist imaginaries beyond Man.Sanna Karkulehto, Aino-Kaisa Koistinen & Nóra Ugron - 2022 - European Journal of Women's Studies 29 (4):577-592.
    We are currently experiencing a planetary crisis that will lead, if worst comes to worst, to the end of the entire world as we know it. Several feminist scholars have suggested that if the Earth is to stay livable for humans and nonhumans alike, the ways in which many human beings – particularly in the wealthy parts of the world, infested with Eurocentrism, colonialism, neoliberalism, and capitalism – inhabit this planet requires radical, ethical, and political transformation. In this article, we (...)
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  10. A Critical Analysis of Alexis Alleyne-Caputo’s Photography.Matt LaVine - 2022 - Sugarcane Magazine.
    Alexis Alleyne-Caputo has a vision of what’s possible that we badly need in our white supremacist, patriarchal, capitalistic, colonial world. Brought together by years of lived experience and work as an interdisciplinary artist, anthropologist, educator, and researcher—it’s a vision of resistance, a vision of light, a vision of empowerment, a vision of collective consciousness. Hers is a way of focusing—an awareness—a recognition of possibilities for minds, bodies, and hearts to come together in new and uplifting ways that goes beyond the (...)
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  11. Reweaving the Social Fabric Transversally.Lee A. Mcbride Iii - 2022 - In Lee A. Mcbride Iii & Erin McKenna (eds.), Pragmatist Feminism and the Work of Charlene Haddock Seigfried. London, UK: Bloomsbury. pp. 143-163.
    This chapter highlights the need to respond to human limits of attention and perspective with sympathetic apprehension of the other points of view—especially those who are rendered opaque. McBride outlines a way that Seigfried’s notions of radical empiricism, experimental logic, and cooperative intelligence can hang together, suggesting that pragmatist feminism comes with an imperative to weave and reweave our social fabric, to broaden the range of our experiences, to incorporate the perspectives left unpictured. To this end, select insights drawn from (...)
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  12. Can I Get a Witness? Black Feminism, Trans Embodiment, and Thriving Past the Fault Lines of Care.S. A. Smythe - 2022 - Palimpsest 11 (1):85-107.
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  13. The Archaeological Impulse, Black Feminism, and But Some of Us Are Brave.SaraEllen Strongman - 2022 - Feminist Studies 48 (1):33-52.
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  14. Book Review: Me, Not You: The Trouble with mainstream feminism by Alison Phipps. [REVIEW]Aimee Merrydew - 2021 - Feminist Review 128 (1):176-178.
  15. “That's Why I Do What I Do”: Southern Black feminism in philosophy.Lindsey Stewart - 2021 - Philosophy Compass 16 (12):e12789.
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  16. Oxford Handbook of Feminist Philosophy.Ásta Sveinsdóttir & Kim Q. Hall (eds.) - 2021
    This exciting new Handbook offers a comprehensive overview of the contemporary state of the field in feminist philosophy. The editors' introduction and forty-five essays cover feminist critical engagements with philosophy and adjacent scholarly fields, as well as feminist approaches to current debates and crises across the world. Authors cover topics ranging from the ways in which feminist philosophy attends to other systems of oppression, and the gendered, racialized, and classed assumptions embedded in philosophical concepts, to feminist perspectives on prominent subfields (...)
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  17. Sylvia Tamale: Decolonization and Afro-Feminism: Ottawa, Daraja Press, 2020, ISBN: 9781988832494. [REVIEW]Emmah Khisa Senge Wabuke - 2021 - Feminist Legal Studies 30 (1):121-123.
  18. White Feminist Gaslighting.Nora Berenstain - 2020 - Hypatia 35 (4):733-758.
    Structural gaslighting arises when conceptual work functions to obscure the non-accidental connections between structures of oppression and the patterns of harm they produce and license. This paper examines the role that structural gaslighting plays in white feminist methodology and epistemology using Fricker’s (2007) discussion of hermeneutical injustice as an illustration. Fricker’s work produces structural gaslighting through several methods: i) the outright denial of the role that structural oppression plays in producing interpretive harm, ii) the use of single-axis conceptual resources to (...)
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  19. Fanon, black lives, and revolutionary black feminism: 21st century considerations.Rose M. Brewer - 2020 - In Dustin Byrd & Seyed Javad Miri (eds.), Frantz Fanon and emancipatory social theory: a view from the wretched. Brill.
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  20. Cultural Gaslighting.Elena Ruíz - 2020 - Hypatia 35 (4):687-713.
    This essay frames systemic patterns of mental abuse against women of color and Indigenous women on Turtle Island (North America) in terms of larger design-of-distribution strategies in settler colonial societies, as these societies use various forms of social power to distribute, reproduce, and automate social inequalities (including public health precarities and mortality disadvantages) that skew socio-economic gain continuously toward white settler populations and their descendants. It departs from traditional studies in gender-based violence research that frame mental abuses such as gaslighting--commonly (...)
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  21. Feeling, Knowledge, Self-Preservation: Audre Lorde’s Oppositional Agency and Some Implications for Ethics.Caleb Ward - 2020 - Journal of the American Philosophical Association 6 (4):463-482.
    Throughout her work, Audre Lorde maintains that her self-preservation in the face of oppression depends on acting from the recognition and valorization of her feelings as a deep source of knowledge. This claim, taken as a portrayal of agency, poses challenges to standard positions in ethics, epistemology, and moral psychology. This article examines the oppositional agency articulated by Lorde’s thought, locating feeling, poetry, and the power she calls “the erotic” within her avowed project of self-preservation. It then explores the implications (...)
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  22. Down Girl: The Logic of Misogyny, by Kate Manne. [REVIEW]Nora Berenstain - 2019 - Mind 128 (512):1360-1371.
    Kate Manne’s Down Girl: The Logic of Misogyny combines traditional conceptual analysis and feminist conceptual engineering with critical exploration of cases drawn from popular culture and current events in order to produce an ameliorative account of misogyny, i.e., one that will help address the problems of misogyny in the actual world. A feminist account of misogyny that is both intersectional and ameliorative must provide theoretical tools for recognizing misogyny in its many-dimensional forms, as it interacts and overlaps with other oppressions. (...)
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  23. Tales from an apostate.Kristie Dotson - 2019 - Philosophical Issues 29 (1):69-83.
  24. Between Activism, Religiosity, and the Public Sphere: the Intellectual Insurgency of bell hooks.Hue Woodson - 2019 - Journal of African American Studies 23 (3):187-202.
    In the collaborative project Breaking Bread: Insurgent Black Intellectual Life (1991) with Cornel West, when interviewing West, bell hooks traces “the roots of (her) own critical consciousness” to her early experiences in the Black church and with religion in general, to the extent that her role as an intellectual is predicated on “spiritual practice.” It is through this practice that hooks perceives her role as an intellectual as one that “links religiosity to solidarity with the poor,” in a measured effort (...)
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  25. Dialética negativa e radicalismo negro: Angela Davis nos anos 1960.Raphael F. Alvarenga - 2018 - Blog da Boitempo.
    The article focuses on a chapter of the biography of Angela Davis which, unless mistaken, has not yet received due attention: the training and intellectual experience with her German professors, Herbert Marcuse and Theodor W. Adorno. From the philosophical studies in Frankfurt in the 1960s to the more recent reflections on movements such as Black Lives Matter, there seems to be a continuity in the way she approaches contemporary social reality, a démarche that draws its strength from the original combination (...)
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  26. Taking it to the People: Translating Empirical Findings about Black Men and Black Families to 21st Century Black Americans.Tommy J. Curry - 2018 - Journal of Dewey Studies 1 (2):42-71.
  27. On the Way to Decolonization in a Settler Colony: Re-introducing Black Feminist Identity Politics.Kristie Dotson - 2018 - AlterNative: An International Journal of Indigenous Peoples 14 (3):190-199.
    In this paper, I explain Black feminist identity politics as a practice that is ‘on the way’ to settler decolonization in a US context for the fact that it makes demands that we attend to our “originating” stories and, in doing so, 1) generate potential for difficult coalitions for decolonization in settler colonial USA and 2) promoting a range of refusals (Simpson 2014) that aid in resisting the completion of settler colonialism in North America, which is still an uncompleted project. (...)
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  28. Another Letter Long Delayed.Kristie Dotson & Ayanna De’ Vante Spencer - 2018 - Philosophical Topics 46 (2):51-69.
    This paper is an effort toward conceptual transparency around toxic inclusivity in academic feminism and the kinds of care it lacks toward, what amounts to, bad knowledge production practices. In this paper, we claim that some of the forms of reductive inclusion that ought to be avoided are epistemologically unsound practices that propagate disempowering, false, and/or distortive messages about targets of inclusion. We take reductive inclusion to be inclusion that treats the targets of inclusion as plot devices and/or as means (...)
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  29. Framing Intersectionality.Elena Ruíz - 2017 - In The Routledge Companion to the Philosophy of Race. pp. 335-348.
    Intersectionality is a term that arose within the black feminist intellectual tradition for the purposes of identifying interlocking systems of oppression. As a descriptive term, it refers to the ways human identity is shaped by multiple social vectors and overlapping identity categories (such as sex, race, class) that may not be readily visible in single-axis formulations of identity, but which are taken to be integral to robustly capture the multifaceted nature of human experience. As a diagnostic term, it captures the (...)
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  30. On the Politics of Coalition.Elena Ruíz & Kristie Dotson - 2017 - Feminist Philosophy Quarterly 3 (2):1-16.
    In the wake of continued structural asymmetries between women of color and white feminisms, this essay revisits intersectional tensions in Catharine MacKinnon’s Toward a Feminist Theory of the State while exploring productive spaces of coalition. To explore such spaces, we reframe Toward a Feminist Theory of the State in terms of its epistemological project and highlight possible synchronicities with liberational features in women-of-color feminisms. This is done, in part, through an analysis of the philosophical role “method” plays in MacKinnon’s argument, (...)
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  31. Keyword: Interlocking Systems of Oppression.Anna Carastathis - 2016 - In Nelson M. Rodriguez, Wayne J. Martino, Jennifer C. Ingrey & Edward Brockenbrough (eds.), Critical Concepts in Queer Studies and Education: An International Guide for the Twenty-First Century. New York, NY, USA: pp. 161-172.
    The concept of “interlocking systems of oppression”—a precursor to “intersectionality”— was introduced in a social movement context by the Combahee River Collective (CRC) in pamphlet form in 1977. Addressing Black lesbians’ and feminists’ experiences of invisibility within white male-dominated New Left and socialist politics, male-dominated civil rights, Black nationalist, and Black radical organizing, and white-dominated women’s liberation and lesbian feminist movements, the CRC argues for an “integrated analysis and practice” of struggle against “racial, sexual, heterosexual and class oppression” (CRC 1977/1981/1983, (...)
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  32. Word to the Wise: Notes on a Black Feminist Metaphilosophy of Race.Kristie Dotson - 2016 - Philosophy Compass 11 (2):69-74.
    It is not uncommon to ask a race and gender-based question of a philosopher of race, only to hear ‘I do race, not gender’. To the ears of many Black feminists, this sounds, to be frank, utterly foolish. Here, I identify three metaphilosophical assumptions, i.e. the disaggregation, fundamentality and transcendental assumptions, that aid in underwriting the ability to use the statement, ‘I do race, not gender’, as a means for avoiding gender-based questions in ‘race talks’. Then, I gesture to a (...)
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  33. Octavia Butler and the Aesthetics of the Novel.Therí A. Pickens - 2015 - Hypatia 30 (1):167-180.
    Octavia Butler depicts a character with physical or mental disability in each of her works. Yet scholars hesitate to discuss her work in terms that emphasize the intersection with disability. Two salient questions arise: How might it change Butler scholarship if we situated intersectional embodied experience as a central locus for understanding her work? Once we privilege such intersectionality, how might this transform our understanding of the aesthetics of the novel? In this paper, I reorient the criticism of Butler's work (...)
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  34. The Concept of Intersectionality in Feminist Theory.Anna Carastathis - 2014 - Philosophy Compass 9 (5):304-314.
    In feminist theory, intersectionality has become the predominant way of conceptualizing the relation between systems of oppression which construct our multiple identities and our social locations in hierarchies of power and privilege. The aim of this essay is to clarify the origins of intersectionality as a metaphor, and its theorization as a provisional concept in Kimberlé Williams Crenshaw’s work, followed by its uptake and mainstreaming as a paradigm by feminist theorists in a period marked by its widespread and rather unquestioned--if, (...)
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  35. “Thinking Familiar with the Interstitial”: An Introduction.Kristie Dotson - 2014 - Hypatia 29 (1):1-17.
    It's not that we haven't always been here, since there was a here. It is that the letters of our names have been scrambled when they were not totally erased, and our fingertips upon the handles of history have been called the random brushings of birds. (Lorde , ix) Because… [racialized peoples'] dehumanization has not been successful, conceiving of self and others and their exercise of themselves both against dehumanization and toward liberatory possibilities has meant living double lives backed up (...)
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  36. “Now, How You Sound”: Considering a Different Philosophical Praxis.Devonya N. Havis - 2014 - Hypatia 29 (1):237-252.
    This paper is a tentative attempt to set out some of the basic points for articulating an alternative philosophical praxis derived from some Black women's lives and experiences. It begins with an explanation of delegitimating processes and the importance of not dividing theory from practice. The essay offers six practices that outline the unique critical attitude that constitutes philosophical practices rooted in Black women's lived experience and asks “How we sound” when doing academic philosophy.
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  37. Musing: A Black Feminist Philosopher: Is That Possible?V. Denise James - 2014 - Hypatia 29 (1):189-195.
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  38. Race and Pedagogical Practices: When Race Takes Center Stage in Philosophy.Rozena Maart - 2014 - Hypatia 29 (1):205-220.
    This paper presents a segment of a broader research project titled “When Black Consciousness Meets White Consciousness,” which first developed out of my research work with White women in violence-against-women organizations. It documents an interview between a White woman and me, a Black South African philosopher. I lived and worked in Canada at the time but I traveled to the United States for conferences on a regular basis. I was presenting my work on Black consciousness, White consciousness, and Black existentialism—relying (...)
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  39. Basements and Intersections.Anna Carastathis - 2013 - Hypatia 28 (4):698-715.
    In this paper, I revisit Kimberlé Crenshaw's argument in “Demarginalizing the Intersection of Race and Sex” (1989) to recover a companion metaphor that has been largely forgotten in the “mainstreaming” of intersectionality in (white-dominated) feminist theory. In addition to the now-famous intersection metaphor, Crenshaw offers the basement metaphor to show how—by privileging monistic, mutually exclusive, and analogically constituted categories of “race” and “sex” tethered, respectively, to masculinity and whiteness—antidiscrimination law functions to reproduce social hierarchy, rather than to remedy it, denying (...)
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  40. Seeking Beloved Community: A Feminist Race Reader.Joy James - 2013 - SUNY Press.
    Written over the course of twenty years, the essays brought together here highlight and analyze tensions confronted by writers, scholars, activists, politicians, and political prisoners fighting racism and sexism. Focusing on the experiences of black women calling attention to and resisting social injustice, the astonishing scale of mass and politically driven imprisonment in the United States, and issues relating to government and civic powers in American democracy, Joy James gives voice to people and ideas persistently left outside mainstream progressive discourse—those (...)
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  41. The Terrifying Tale of the Philosophical Mammy.Jeanine Weekes Schroer - 2013 - The Black Scholar 43 (4):101-107.
    Recently I’ve been reflecting on the possibility that choices I’ve made and commitments I’ve accepted — choices and commitments like being part of the academy and treating philosophy as a productive way to pursue truths about race and racism — may have made me into Philosophy’s mammy. Confronted with a crystal-clear specter of myself as mammy, I stubbornly hold fast to the belief that my intellectual identity can be defended to all of my intellectual ancestors: my ancestors in the canon (...)
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  42. La Shayja Nana Asma'u y los orígenes del femenismo islamo-africano.Antonio de Diego González - 2012 - WebIslam.
    Este trabajo es una introducción a la vida y a la obra de una de las intelectuales musulmanas más importantes del siglo XIX, Nana Asma'u bint Fôdio. En él se analiza de forma post-colonial el contexto, la biografía y la obra de esta pensadora, y las implicaciones que tuvo para el feminismo islámico.
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  43. The Most Dangerous Place: Pro-Life Politics and the Rhetoric of Slavery.Lisa Guenther - 2012 - Postmodern Culture 22 (2).
    In recent years, comparisons between abortion and slavery have become increasingly common in American pro-life politics. Some have compared the struggle to extinguish abortion rights to the struggle to end slavery. Others have claimed that Roe v Wade is the Dred Scott of our time. Still others have argued that abortion is worse than slavery; it is a form of genocide. This paper tracks the abortion = slavery meme from Ronald Reagan to the current personhood movement, drawing on work by (...)
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  44. Buddhism and bell hooks: Liberatory Aesthetics and the Radical Subjectivity of No‐Self.Leah Kalmanson - 2012 - Hypatia 27 (4):810-827.
    This article engages bell hooks's concept of “radical black subjectivity” through the lens of the Buddhist doctrine of no‐self. Relying on the Zen theorist Dōgen and on resources from Japanese aesthetics, I argue that non‐attachment to the self clarifies hooks's claim that radical subjectivity unites our capacity for critical resistance with our capacity to appreciate beauty. I frame this argument in terms of hooks's concern that postmodernist identity critiques dismiss the identity claims of disempowered peoples. On the one hand, identity (...)
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  45. Concrete Flowers: Contemplating the Profession of Philosophy.Kristie Dotson - 2011 - Hypatia 26 (2):403-409.
  46. Theorizing Transformative Revolutionary Action: The Contribution of bell hooks to Emancipatory Knowledge Production.Make Fitts - 2011 - CLR James Journal 17 (1):112-132.
    bell hooks is one of the seminal feminist theoreticians whose body of work not only provides discursive understandings of intersectional modes of oppression, but also a conceptual roadmap for creating the material conditions that lead to social transformation. In this essay, I posit the formulation of a theory of transformative revolutionary action that comes out of hoolis' ruminations on the following concepts: marginality as a position and place of resistance, killing rage, revolutionary interdependency and the politics of sisterhood, and the (...)
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  47. Being a Black Woman Philosopher: Reflections on Founding the Collegium of Black Women Philosophers.Kathryn T. Gines - 2011 - Hypatia 26 (2):429-437.
    Although the American Philosophical Association has more than 11,000 members, there are still fewer than 125 Black philosophers in the United States, including fewer than thirty Black women holding a PhD in philosophy and working in a philosophy department in the academy.1The following is a “musing” about how I became one of them and how I have sought to create a positive philosophical space for all of us.
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  48. The Ethics and Politics of Otherness: Negotiating Alterity and Racial Difference.Lisa Guenther - 2011 - philoSOPHIA: A Journal of Continental Feminism 1 (2):195-214.
    "In her essay "Choosing the Margin," bell hooks draws attention to the way uncritical celebrations of difference and otherness often act as an alibi for progressive politics. The recent proliferation of discourses on alterity, particularly with the growth of Levinas studies, makes hooks's critique all the more relevant for ethical and political theory today. To what extent has this emphasis on alterity affected the dynamics of philosophical and political life? Does it fall into the trap that hooks identifies here as (...)
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  49. On the Emancipatory Thought of bell hooks.Paget Henry - 2011 - CLR James Journal 17 (1):153-183.
    This paper examines the long dialogue between Africana phenomenology and Africana feminism. In particular, it examines the exchanges between WEB Du Bois, Frantz Fanon, Lewis Gordon and Sylvia Wynter on the one hand, and a number of black feminists on the other, including bell hooks, Natasha Barnes, Farrah Griffin, and Joy James. The primary outcome of the survey of these exchanges is that the pro-feminist spaces created by black male phenomenologists have all been insufficient for the full representation of the (...)
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  50. On the Emancipatory Thought of bell hooks.Michael J. Monahan - 2011 - CLR James Journal 17 (1):102-111.
    Love is a recurring theme in bell hooks' thought, where it is explicitly linked to her understanding of freedom and liberation. In this essay, I will bring together some of hooks' most important writings on love in order to clarify her account of the relationship between love and liberation. I will argue that, for hooks, the practice of love and the practice of freedom are inextricably connected, and any liberatory project must be undertaken within the context of an ethics of (...)
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