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Defining Black Feminist Thought

By Patricia Hill Collins

Widely used yet rarely defined, Black feminist thought encompasses diverse and contradictory meanings. Two interrelated tensions highlight issues in defining Black feminist thought. The first concerns the thorny question of who can be a Black feminist. One current response, explicit in Patricia Bell Scott's (1982b) "Selected Bibliography on Black Feminism," classifies all African-American women, regardless of the content of our ideas, as Black feminists. From this perspective, living as Black women provides experiences to stimulate a Black feminist consciousness. Yet indiscriminately labeling all Black women in this way simultaneously conflates the terms woman and feminist and identifies being of African descent-a questionable biological category-as being the sole determinant of a Black feminist consciousness. As Cheryl Clarke points out, "I criticized Scott. Some of the women she cited as 'black feminists' were clearly not feminist at the time they wrote their books and still are not to this day" (1983, 94).

The term Black feminist has also been used to apply to selected African-Americans-primarily women-who possess some version of a feminist consciousness. Beverly Guy-Sheftall (1986) contends that both men and women can be "Black feminists" and names Frederick Douglass and William E. B. DuBois as prominent examples of Black male feminists. Guy-Sheftall also identifies some distinguishing features of Black feminist ideas: namely, that Black women's experiences with both racial and gender oppression that result in needs and problems distinct from white women and Black men, and that Black women must struggle for equality both as women and as African-Americans. Guy-Sheftall's definition is helpful in that its use of ideological criteria fosters a definition of Black feminist thought that ecompasses both experiences and ideas. In other words, she suggests that experiences gained from living as African-American women stimulate a Black feminist sensibility. But her definition is simultaneously troublesome because it makes the biological category of Blackness the prerequisite for possessing such thought. Furthermore, it does not explain why these particular ideological criteria and not others are the distinguishing ones.

The term Black feminist has also been used to describe selected African-American women who possess some version of a feminist consciousness (Beale 1970; Hooks 1981; Barbara Smith 1983; White 1984). This usage of the term yields the most restrictive notion of who can be a Black feminist. The ground-breaking Combahee River Collective (1982) document, "A Black Feminist Statement," implicity relies on this definition. The Collective claims that "as Black women we find any type of biological determinism a particularly dangerous and reactionary basis upon which to build a politic" (p.17). But in spite of this statement, by implying that only African-American women can be Black feminists, they require a biological prerequisite for race and gender consciousness. The Collective also offers its own ideological criteria for identifying Black feminist ideas. In contrast to Beverly Guy-Sheftall, the Collective places a stronger emphasis on capitalism as a source of Black women's oppression and on political activism as a distinguishing feature of Black feminism.

Biologically deterministic criteria for the term black and the accompanying assumption that being of African descent somehow produces a certain consciousness or perspective are inherent in these definitions. By presenting race as being fixed and immutable-something rooted in nature-these approaches mask the historical construction of racial categories, the shifting meaning of race, and the crucial role of politics and ideology in shaping conceptions of race (Gould 1981; Omi and Winant 1986). In contrast, much greater variation is afforded the term feminist. Feminists are seen as ranging from biologically determined-as is the case in radical feminist thought, which argues that only women can be feminists-to notions of feminists as individuals who have undergone some type of political transformation theoretically achievable by anyone.

Though the term Black feminist could also be used to describe any individual who embraces Black feminist ideas, the separation of biology from ideology required for this usage is rarely seen in the works of Black women intellectuals. Sometimes the contradictions among these competing definitions can be so great that Black women writers use all simultaneously. Consider the following passage from Deborah McDowell's essay "New Directions for Black Feminist Criticism":

"I use the term here simply to refer to Black female critics who analyze the works of Black female writers from a feminist political perspective. But the term can also apply to any criticism written by a Black woman regardless of her subject or perspectives book written by a male from a feminist or political perspective, a book written by a Black woman or about Black women authors in general, or any writings by women." (1985, 191)

While McDowell implies that elite white men could be "black feminists," she is clearly unwilling to state so categorically. From McDowell's perspective, whites and Black men who embrace a specific political perspective, and Black women regardless of political perspective, could all potentially be deemed Black feminist critics.

The ambiguity surrounding current perspectives on who can be a Black feminist is directly tied to a second definitional tension in Black feminist thought: the question of what constitutes Black feminism. The range of assumptions concerning the relationship between ideas and their advocates as illustrated in the works of Patricia Bell Scott, Beverly Guy-Sheftall, the Combahee River Collective, and Deborah McDowell leads to problems in defining Black feminist theory itself. Once a person is labeled a "Black feminist," then ideas forwarded by that individual often become defined as Black feminist thought. This practice accounts for neither changes in the thinking of an individual nor differences among Black feminist theorists.

A definition of Black feminist thought is needed that avoids the materialist position that being Black and/or female generates certain experiences that automatically determine variants of a Black and/or feminist consciousness. Claims that Black feminist thought is the exclusive province of African-American women, regardless of the experiences and worldview of such women, typify this position. But a definition of Black feminist thought must also avoid the idealist position that ideas can be evaluated in isolation from the groups that create them. Definitions claiming that anyone can produce and develop Black feminist thought risk obscuring the special angle of vision that Black women bring to the knowledge production process.

The Dimensions Of A Black Women's Standpoint

Developing adequate definitions of Black feminist thought involves facing this complex nexus of relationships among biological classification, the social construction of race and gender as categories of analysis, the material conditions accompanying these changing social constructions, and Black women's consciousness about these themes. One way of addressing the definitional tensions in Black feminist thought is to specify the relationship between a Black women's standpoint-those experiences and ideas shared by African-American women that provide a unique angle of vision on self, community, and society-and theories that interpret these experiences.1 I suggest that Black feminist thought consists of specialized knowledge created by African-American women which clarifies a standpoint of and for Black women. In other words, Black feminist thought encompasses theoretical interpretations of Black women's reality by those who live it.

This definition does not mean that all African-American women generate such thought or that other groups do not play a critical role in its production. Before exploring the contours and implications of this working definition, understanding five key dimension of a Black women's standpoint is essential.

The Core Themes Of A Black Women's Standpoint

All African-American women share the common experience of being Black women in a society that denigrates women of African descent. This commonality of experience suggests that certain characteristic themes will be prominent in a Black women's standpoint. For example, one core theme is a legacy of struggle. Katie Cannon observes, "throughout the history of the United States, the interrelationship of white supremacy and male superiority has characterized the Black woman's reality as a situation of struggles struggle to survive in two contradictory worlds simultaneously, one white, privileged, and oppressive, the other black, exploited, and oppressed" (1985, 30). Black women's vulnerability to assaults in the workplace, on the street, and at home has stimulated Black women's independence and self-reliance.

In spite of differences created by historical era, age, social class, sexual orientation, or ethnicity, the legacy of struggle against racism and sexism is a common thread binding African-American women. Anna Julia Cooper, a nineteenth-century Black woman intellectual, describes Black women's vulnerability to sexual violence:

"I would beg ... to add my plea for the Colored Girls of the South:-that large, bright, promising fatally beautiful class ... so full of promise and possibilities, yet so sure of destruction; often without a father to whom they dare apply the loving term, often without a stronger brother to espouse their cause and defend their honor with his life's blood; in the midst of pitfalls and snares, waylaid by the lower classes of white men, with no shelter, no protection." (Cooper 1892, 240)

Yet during this period Black women struggled and built a powerful club movement and numerous community organizations (Giddings 1984, 1988; Gilkes 1985).

Age offers little protection from this legacy of struggle. Far too many young Black girls inhabit hazardous and hostile environments. In 1975 I received an essay entitled "My World" from Sandra, a sixth-grade student who was a resident of one of the most dangerous public housing projects in Boston. Sandra wrote, "My world is full of people getting rape. People shooting on another. Kids and grownups fighting over girlsfriends. And people without jobs who can't afford to get a education so they can get a job ... winos on the streets raping and killing little girls." Her words poignantly express a growing Black feminist sensibility that she may be victimized by racism and poverty. They also reveal her awareness that she is vulnerable to rape as a gender-specific form of sexual violence. In spite of her feelings about her community, Sandra not only walked the streets daily but managed safely to deliver three younger siblings to school. In doing so she participated in a Black women's legacy of struggle.

This legacy of struggle constitutes one of several core themes of a Black women's standpoint. Efforts to reclaim the Black feminist intellectual tradition are revealing Black women's longstanding attention to a series of core themes first recorded by Maria W. Stewart (Richardson 1987). Stewart's treatment of the interlocking nature of race, gender, and class oppression, her call for replacing denigrated images of Black womanhood with self-defined images, her belief in Black women's activism as mothers, teachers, and Black community leaders, and her sensitivity to sexual politics are all core themes advanced by a variety of Black feminist intellectuals.

Variation of Responses to Core Themes

The existence of core themes does not mean that African-American women respond to these themes in the same way. Diversity among Black women produces different concrete experiences that in turn shape various reactions to the core themes. For example, when faced with stereotypical, controlling images of Black women, some women-such as Sojourner Truth--demand, "ain't I a woman?" By deconstructing the conceptual apparatus of the dominant group, they invoke a Black women's legacy of struggle. In contrast, other women internalize the controlling images and come to believe that they are the stereotypes (Brown-Collins and Sussewell 1986).

A variety of factors explain the diversity of responses. For example, although all African-American women encounter racism, social class differences among African-American women influence how racism is experienced. A young manager who graduated with honors from the University of Maryland describes the specific form racism can take for middle-class Blacks. Before flying to Cleveland to explain a marketing plan for her company, her manager made her go over it three or four times in front of him so that she would not forget her marketing plan. Then he explained how to check luggage at an airport and how to reclaim it. "I just sat at lunch listening to this man talking to me like I was a monkey who could remember but couldn't think," the Black female manager recalled. When she had had enough, she responded, "I asked him if he wanted to tie my money up in a handkerchief and put a note on me saying that I was an employee of this company. In case I got lost I would be picked up by Traveler's Aid, and Traveler's Aid would send me back" (Davis and Watson 1985, 86). Most middle-class Black women do not encounter such blatant incidents, but many working-class Blacks do. For both groups the racist belief that African-Americans are less intelligent than whites remains strong.

Sexual orientation provides another key factor. Black lesbians have identified homophobia in general and the issues they face living as Black lesbians in homophobic communities as being a major influence on their angle of vision on everyday events (Shockley 1974; Lorde 1982,1984; Clarke et al. 1983; Barbara Smith 1983). Beverly Smith describes how being a lesbian affected her perceptions of the wedding of one of her closest friends: "God, I wish I had one friend here. Someone who knew me and would understand how I feel. I am masquerading as a nice, straight, middle-class Black 'girl'" (1983, 172). While the majority of those attending the wedding saw only a festive event, Beverly Smith felt that her friend was being sent into a form of bondage.

Other factors such as ethnicity, region of the country, urbanization, and age combine to produce a web of experiences shaping diversity among African-American women. As a result, it is more accurate to discuss a Black women's standpoint than a Black woman's standpoint.

The Interdependence of Experience and Consciousness

Black women's work and family experiences and grounding in traditional African-American culture suggest that African-American women as a group experience a world different from that of those who are not Black and female. Moreover, these concrete experiences can stimulate a distinctive Black feminist consciousness concerning that material reality.2 Being Black and female may expose African-American women to certain common experiences, which in turn may predispose us to a distinctive group consciousness, but it in no way guarantees that such a consciousness will develop among all women or that it will be articulated as such by the group.

Many African-American women have grasped this connection between what one does and how one thinks. Hannah Nelson, an elderly Black domestic worker, discusses how work shapes the perspectives of African-American and white women: "Since I have to work, I don't really have to worry about most of the things that most of the white women I have worked for are worrying about. And if these women did their own work, they would think just like I do-about this, anyway" (Gwaltney 1980,4). Ruth Shays, a Black inner-city resident, points out how variations in men's and women's experiences lead to differences in perspective. "The mind of the man and the mind of the woman is the same" she notes, "but this business of living makes women use their minds in ways that men don' even have to think about" (Gwaltney 1980, 33).

This connection between experience and consciousness that shapes the everyday lives of all African-American women pervades the works of Black women activists and scholars. In her autobiography, Ida B. Wells describes how the lynching of her friends had such an impact on her worldview that she subsequently devoted much of her life to the antilynching cause (Duster 1970). Sociologist Joyce Ladner's (1972) Tomorrow's Tomorrow, a ground-breaking study of Black female adolescence, emerged from her discomfort with the disparity between the teachings of mainstream scholarship and her experiences as a young Black woman in the South. Similarly, the transformed consciousness experienced by Janie, the light-skinned heroine of Zora Neale Hurston's (1937) classic Their Eyes Were Watching God, from obedient granddaughter and wife to a self-defined African-American woman, can be directly traced to her experiences with each of her three husbands. In one scene Janie's second husband, angry because she served him a dinner of scorched rice, underdone fish, and soggy bread, hits her. That incident stimulates Janie to stand "where he left her for unmeasured time" and think. Her thinking leads to the recognition that "her image of Jody tumbled down and shattered ... she had an inside and an outside now and suddenly she knew how not to mix them" (p.63).







Consciousness and the Struggle for a Self-Defined Standpoint

African-American women as a group may have experiences that provide us with a unique angle of vision. But expressing a collective, self-defined Black feminist consciousness is problematic precisely because dominant groups have a vested interest in suppressing such thought.3 As Hannah Nelson notes, "I have grown to womanhood in a world where the saner you are, the madder you are made to appear" (Gwaltney 1980, 7). Ms. Nelson realizes that those who control the schools, media, and other cultural institutions of society prevail in establishing their viewpoint as superior to others.

An oppressed group's experiences may put its members in a position to see things differently, but their lack of control over the ideological apparatuses of society makes expressing a self-defined standpoint more difficult. Elderly domestic worker Rosa Wakefield assesses how the standpoints of the powerful and those who serve them diverge:

"If you eats these dinners and don't cook 'em, if you wears these clothes and don't buy or iron them, then you might start thinking that the good fairy or some spirit did all that.... Black folks don't have no time to be thinking like that.... But when you don't have anything else to do, you can think like that. It's bad for your mind, though." (Gwaltney 1980, 88)

Ms. Wakefield has a self-defined perspective growing from her experiences that enables her to reject the standpoint of more powerful groups. And yet ideas like hers are typically suppressed by dominant groups. Groups unequal in power are correspondingly unequal in their ability to make their standpoint known to themselves and others.

Individual African-American women have long displayed varying types of consciousness regarding our shared angle of vision. By aggregating and articulating these individual expressions of consciousness, a collective, focused group consciousness becomes possible. Black women's ability to forge these individual, unarticulated, yet potentially powerful expressions of everyday consciousness into an articulated, self-defined, collective standpoint is key to Black women's survival. As Audre Lorde points out, "it is axiomatic that if we do not define ourselves for ourselves, we will be defined by others-for their use and to our detriment" (1984, 45).

One fundamental feature of this struggle for a self-defined stand point involves tapping sources of everyday, unarticulated consciousness that have traditionally been denigrated in white, male-controlled institutions. For Black women, the struggle involves embracing a consciousness that is simultaneously Afrocentric and feminist. What does this mean?

Research in African-American Studies suggests that an Afrocentric worldview exists which is distinct from and in many ways opposed to a Eurocentric worldview (Okanlawon 1972; Asante 1987; Myers 1988). Standard scholarly social constructions of blackness and race define these concepts as being either reflections of quantifiable, biological differences among humans or residual categories that emerged in response to institutionalized racism (Lyman 1972; Bash 1979; Gould 1981; Omi and Winant 1986). In contrast, even though it often relies on biological notions of the "race," Afrocentric scholarship suggests that "blackness" and Afrocentricity reflect long standing belief systems among African peoples (Diop 1974; Richards 1980; Asante 1987). While Black people were forced to adapt these Afrocentric belief systems in the face of different institutional arrangements of white domination, the continuation of an Afrocentric worldview has been fundamental to African-Americans' resistance to racial oppression (Smitherman 1977; Webber 1978; Sobel 1979; Thompson 1983). In other words, being Black encompasses both experiencing white domination and individual and group valuation of an independent, long-standing Afrocentric consciousness.

African-American women draw on this Afrocentric worldview to cope with racial oppression. But far too often Black women's Afrocentric consciousness remains unarticulated and not fully developed into a self-defined standpoint. In societies that denigrate African ideas and peoples, the process of valuing an Afrocentric worldview is the result of self-conscious struggle.

Similar concerns can be raised about the issue of what constitutes feminist ideas (Eisenstein 1983; Jaggar 1983). Being a biological female does not mean that one's ideas are automatically feminist. Self-conscious struggle is needed in order to reject patriarchal perceptions of women and to value women's ideas and actions. The fact that more women than men identify themselves as feminists reflects women's greater experience with the negative consequences of gender oppression. Becoming a feminist is routinely described by women (and men) as a process of transformation, of struggling to develop new interpretations of familiar realities.

The struggles of women from different racial/ethnic groups and those of women and men within African-American communities to articulate self-defined standpoints represent similar yet distinct processes. While race and gender are both socially constructed categories, constructions of gender rest on clearer biological criteria than do constructions of race. Classifying African-Americans into specious racial categories is considerably more difficult than noting the clear biological differences distinguishing females from males (Patterson 1982). But though united by biological sex, women do not form the same type of group as do African-Americans, Jews, native Americans, Vietnamese, or other groups with distinct histories, geographic origins, cultures, and social institutions. The absence of an identifiable tradition uniting women does not mean that women are characterized more by differences than by similarities. Women do share common experiences, but the experiences are not generally the same type as those affecting racial and ethnic groups (King 1998). Thus while expressions of race and gender are both socially constructed, they are not constructed in the same way. The struggle for an Afrocentric feminist consciousness requires embracing both an Afrocentric worldview and a feminist sensibility and using both to forge a self-defined standpoint.4

The Interdependence of Thought and Action

One key reason that standpoints of oppressed groups are suppressed is that self-defined standpoints can stimulate resistance. Annie Adams, a Southern Black woman, describes how she became involved in civil rights activities:

"When I first went into the mill we had segregated water fountains... Same thing about the toilets. I had to clean the toilets for the inspection room and then, when I got ready to go to the bathroom, I had to go all the way to the bottom of the stairs to the cellar. So I asked my boss man, "what's the difference? If I can go in there and clean them toilets, why can't I use them?" Finally, I started to use that toilet. I decided I wasn't going to walk a mile to go to the bathroom." (Byerly 1986, 134).

In this case Ms. Adams found the standpoint of the "boss man" inadequate, developed one of her own, and acted on it. Her actions illustrate the connections among concrete experiences with oppression, developing a self-defined standpoint concerning those experiences, and the acts of resistance that can follow.

This interdependence of thought and action suggests that changes in thinking may be accompanied by changed actions and that altered experiences may in turn stimulate a changed consciousness. The significance of this connection is succinctly expressed by Patrice L. Dickerson, an astute Black feminist college student, who writes, "it is a fundamental contention of mine that in a social context which denies and deforms a person's capacity to realize herself, the problem of self-consciousness is not simply a problem of thought, but also a problem of practice,... the demand to end a deficient consciousness must be joined to a demand to eliminate the conditions which caused it" (personal communication, 1988). The struggle for a self-defined Afrocentric feminist consciousness occurs through a merger of thought and action.

This dimension of a Black women's standpoint rejects either/or dichotomous thinking that claims that either thought or concrete action is desirable and that merging the two limits the efficacy of both. Such approaches generate deep divisions among theorists and activists which are more often fabricated than real. Instead, by espousing a both/and orientation that views thought and action as part of the same process, possibilities for new relationships between thought and action emerge. That Black women should embrace a both/and conceptual orientation grows from Black women's experiences living as both African-Americans and women and, in many cases, in poverty.

Very different kinds of "thought" and "theories" emerge when abstract thought is joined with concrete action. Denied positions as scholars and writers which allow us to emphasize purely theoretical concerns, the work of most Black women intellectuals is influenced by the merger of action and theory. The activities of nineteenth-century Black women intellectuals such as Anna J. Cooper, Frances Ellen Watkins Harper, Ida B. Wells, and Mary Church Terrell exemplify this tradition of merging intellectual work and activism. These women both produced analyses of Black women's oppression and worked to eliminate that oppression. The Black women's club movement they created was both an activist and an intellectual endeavor.

Contemporary Black women intellectuals continue to draw on this tradition of using everyday actions and experiences in our theoretical work.5 Bell Hooks describes the impact working as an operator at the telephone company had on her efforts to write Ain't I a Woman: Black Women and Feminism (1981). The women she worked with wanted her to "write a book that would make our lives better, one that would make other people understand the hardships of being black and female" (1989,152). To Hooks, "it was different to be writing in a context where my ideas were not seen as separate from real people and real lives" (p.152). Similarly, Black feminist historian Elsa Barkley Brown describes the importance her mother's ideas played in the scholarship she eventually produced on African-American washerwomen. Initially Brown used the lens provided by her training as a historian and assessed her sample group as devalued service workers. But over time she came to understand washerwomen as entrepreneurs. By taking the laundry to who ever had the largest kitchen, they created a community and a culture among themselves. In explaining the shift of vision that enabled her to reassess this portion of Black women's history, Brown notes, "it was my mother who taught me how to ask the right questions-and all of us who try to do this thing called scholarship on a regular basis are fully aware that asking the right questions is the most important part of the process" (1986, 14).

Rearticulating A Black Women's Standpoint

The existence of a Black women's standpoint does not mean that African-American women appreciate its content, see its significance, or recognize the potential that a fully articulated Afrocentric feminist standpoint has as a catalyst for social change. One key role for Black women intellectuals is to ask the right questions and investigate all dimensions of a Black women's standpoint with and for African-American women.6 Black women intellectuals thus stand in a special relationship to the community of African-American women of which we are a part, and this special relationship frames the contours of Black feminist thought.

This special relationship of Black women intellectuals to the community of

African-American women parallels the existence of two interrelated levels of knowledge (Berger and Luckmann 1966). The commonplace, taken-for-granted knowledge shared by African-American women growing from our everyday thoughts and actions constitutes a first and most fundamental level of knowledge. The ideas that Black women share with one another on an informal, daily basis about topics such as how to style our hair, characteristics of "good" Black men, strategies for dealing with white folks, and skills of how to "get over" provide the foundations for this taken-for-granted knowledge.

Experts or specialists who participate in and emerge from a group produce a second, more specialized type of knowledge. The range of Black women intellectuals discussed in Chapter I are these specialists, and their theories clarifying a Black women's standpoint form the specialized knowledge of Black feminist thought. The two types of knowledge are interdependent. While Black feminist thought articulates the taken-for-granted knowledge shared by African-American women as a group, the consciousness of Black women may be transformed by such thought. The actions of educated Black women within the Black women's club movement typify this special relationship between Black women intellectuals and the wider community of African-American women:

"It is important to recognize that black women like Frances Harper, Anna Julia Cooper, and Ida B. Wells were not isolated figures of intellectual genius; they were shaped by and helped to shape a wider movement of Afro-American women. This is not to claim that they were representative of all black women; they and their counterparts formed an educated, intellectual elite, but an elite that tried to develop a cultural and historical perspective that was organic to the wider condition of black womanhood." (Carby 1987, 115).

The work of these women is important because it illustrates a tradition of joining scholarship and activism, and thus it taps the both/and conceptual orientation of a Black women's standpoint.

The suppression of Black feminist thought in mainstream scholarship and within its Afrocentric and feminist critiques has meant that Black women intellectuals have traditionally relied on alternative institutional locations to produce specialized knowledge about a Black women's standpoint. Many Black women scholars, writers, and artists have worked either alone, as was the case with Maria W. Stewart, or within African-American community organizations, the case for Black women in the club movement. The emergence of Black women's studies in colleges and universities during the 1980s, and the creation of a community of African-American women writers such as Toni Morrison, Alice Walker, and Gloria Naylor, have created new institutional locations where Black women intellectuals can produce specialized thought. Black women's history and Black feminist literary criticism constitute two focal points of this renaissance in Black women's intellectual work (Carby 1987). These are parallel movements: the former aimed at documenting social structural influences on Black women's consciousness; the latter, at exploring Black women's consciousness (self-definitions) through the freedom that art provides.

One danger facing African-American women intellectuals working in these new locations concerns the potential isolation from the types of experiences that stimulate an Afrocentric feminist consciousness-lack of access to other Black women and to a Black women's community. Another is the pressure to separate thought from action-particularly political activism-that typically accompanies training in standard academic disciplines. In spite of these hazards, contemporary Afrocentric feminist thought represents the creative energy flowing between these two focal points of history and literature, an unresolved tension that both emerges from and informs the experiences of African-American women.

The potential significance of Black feminist thought as specialized thought goes far beyond demonstrating that African-American women can be theorists. Like the Black women's activist tradition from which it grows and which it seeks to foster, Black feminist thought can create collective identity among African-American women about the dimensions of a Black women's standpoint. Through the process of rearticulation, Black women intellectuals offer African-American women a different view of themselves and their world from that forwarded by the dominant group (Omi and Winant 1986, 93). By taking the core themes of a Black women's standpoint and infusing them with new meaning, Black women intellectuals can stimulate a new consciousness that utilizes Black women's everyday, taken-for-granted knowledge. Rather than raising consciousness, Black feminist thought affirms and rearticulates a consciousness that already exists. More important, this rearticulated consciousness empowers African-American women and stimulates resistance.

Sheila Radford-Hill stresses the importance of rearticulation as an essential ingredient of an empowering Black feminist theory in her essay "Considering Feminism as a Model for Social Change." In evaluating whether Black women should espouse feminist programs, Radford-Hill suggests, "the essential issue that black women must confront when assessing a feminist position is as follows: If I, as a black woman, 'become a feminist,' what basic tools will I gain to resist my individual and group oppression"(1986, 160)? For Radford-Hill, the relevance of feminism as a vehicle for social change must be assessed in terms of its "ability to factor black women and other women of color into alternative conceptions of power and the consequences of its use" (p. 160). Thus Black feminist thought aims to develop a theory that is emancipatory and reflective and which can aid African-American women's struggles against oppression.

The earlier definition of Black feminist thought can now be reformulated to encompass the expanded definition of standpoint, the relationship between everyday and specialized thought, and the importance of rearticulation as one key dimension of Black feminist thought. Restated, Black feminist thought consists of theories or specialized thought produced by African-American women intellectuals designed to express a Black women's standpoint. The dimensions of this standpoint include the presence of characteristic core themes, the diversity of Black women's experiences in encountering these core themes, the varying expressions of Black women's Afrocentric feminist consciousness regarding the core themes and their experiences with them, and the interdependence of Black women's experiences, consciousness, and actions. This specialized thought should aim to infuse Black women's experiences and everyday thought with new meaning by rearticulating the interdependence of Black women's experiences and consciousness. Black feminist thought is of African-American women in that it taps the multiple relationships among Black women needed to produce a self-defined Black women's standpoint. Black feminist thought is for Black women in that it empowers Black women for political activism.

At first glance, this expanded definition could be read to mean that only African-American women can participate in the production of Black feminist thought and that only Black women's experiences can form the content of that thought. But this model of Black feminism is undermined as a critical perspective by being dependent on those who are biologically Black and female. Given that I reject exclusionary definitions of Black feminism which confine "black feminist criticism to black women critics of black women artists depicting black women" (Carby 1987, 9), how does the expanded definition of Black feminist thought address the two original definitional tensions?

Who Can Be A Black Feminist?: The Centrality Of Black Women Intellectuals To The Production Of Black Feminist Thought

I aim to develop a definition of Black feminist thought that relies exclusively neither on a materialist analysis--one whereby all African-American women by virtue of biology become automatically registered as "authentic Black feminists"-nor on an idealist analysis whereby the background, worldview, and interests of the thinker are deemed irrelevant in assessing his or her ideas. Resolving the tension between these two extremes involves reassessing the centrality Black women intellectuals assume in producing Black feminist thought. It also requires examining the importance of coalitions with Black men, white women, people of color, and other groups with distinctive standpoints. Such coalitions are essential in order to foster other groups' contributions as critics, teachers, advocates, and disseminators of a self-defined Afrocentric feminist standpoint.

Black women's concrete experiences as members of specific race, class, and gender groups as well as our concrete historical situations necessarily play significant roles in our perspectives on the world. No standpoint is neutral because no individual or group exists unembedded in the world. Knowledge is gained not by solitary individuals but by Black women as socially constituted members of a group (Narayan 1989). These factors all frame the definitional tensions in Black feminist thought.

Black women intellectuals are central to Black feminist thought for several reasons. First, our experiences as African-American women provide us with a unique standpoint on Black womanhood unavailable to other groups. It is more likely for Black women as members of an oppressed group to have critical insights into the condition of our own oppression than it is for those who live outside those structures. One of the characters in Frances Ellen Watkins Harper's 1892 novel, Iola Leroy, expresses this belief in the special vision of those who have experienced oppression:

"Miss Leroy, out of the race must come its own thinkers and writers. Authors belonging to the white race have written good books, for which I am deeply grateful, but it seems to be almost impossible for a white man to put himself completely in out place. No man can feel the iron which enters another man's soul." (Carby 1987, 62)

Only African-American women occupy this center and can "feel the iron" that enters Black women's souls, because we are the only group that has experienced race, gender, and class oppression as Black women experience them. The importance of Black women's leadership in producing Black feminist thought does not mean that others cannot participate. It does mean that the primary responsibility for defining one's own reality lies with the people who live that reality, who actually have those experiences.

Second, Black women intellectuals provide unique leadership for Black women's empowerment and resistance. In discussing Black women's involvement in the feminist movement, Sheila Radford-Hill points out the connections among self-definition, empowerment, and taking actions in one's own behalf:

"Black women now realize that part of the problem within the movement was our insistence that white women do for/with us what we must do for/with ourselves: namely, frame our own social action around our own agenda for change .... Critical to this discussion is the right to organize on one's own behalf .... Criticism by black feminists must reaffirm this principle." (1986, 162)

Black feminist thought cannot challenge race, gender, and class oppression without empowering African-American women. "Oppressed people resist by identifying themselves as subjects, by defining their reality, shaping their new identity, naming their history, telling their story," notes Bell Hooks (1989, 43). Because self-definition is key to individual and group empowerment, using an epistemology that cedes the power of self-definition to other groups, no matter how well-meaning, in essence perpetuates Black women's subordination. As Black feminist sociologist Deborah K. King succinctly states, "Black feminism asserts self-determination as essential"(1988, 72).

Stressing the importance of Black women's centrality to Black feminist thought does not mean that all African-American women exert this leadership. While being an African-American woman generally provides the experiential base for an Afrocentric feminist consciousness, these same conditions suppress its articulation. It is not acquired as a finished product but must continually develop in relation to changing conditions.

Bonnie Johnson emphasizes the importance of self-definition. In her critique of Patricia Bell Scott's bibliography on Black feminism, she challenges both Scott's categorization of all works by Black women as being Black feminist and Scott's identification of a wide range of African-American women as Black feminists: "Whether I think they're feminists is irrelevant. They would not call themselves feminist" (Clarke et al. 1983, 94). As Patrice L. Dickerson contends, "a person comes into being and knows herself by her achievements, and through her efforts to become and know herself, she achieves" (personal correspondence 1988). Here is the heart of the matter. An Afrocentric feminist consciousness constantly emerges and is part of a self-conscious struggle to merge thought and action.

Third, Black women intellectuals are central in the production of Black feminist thought because we alone can create the group autonomy that must precede effective coalitions with other groups. This autonomy is quite distinct from separatist positions whereby Black women withdraw from other groups and engage in exclusionary politics. In her introduction to Home Girls, A Black Feminist Anthology, Barbara Smith describes this difference: "Autonomy and separatism are fundamentally different. Whereas autonomy comes from a position of strength, separatism comes from a position of fear. When we're truly autonomous we can deal with other kinds of people, a multiplicity of issues, and with difference, because we have formed a solid base of strength" (1983, xl). Black women intellectuals who articulate an autonomous, self-defined standpoint are in a position to examine the usefulness of coalitions with other groups, both scholarly and activist, in order to develop new models for social change. However, autonomy to develop a self-defined, independent analysis does not mean that Black feminist thought has relevance only for African-American women or that we must confine ourselves to analyzing our own experiences. As Sonia Sanchez points out, "I've always known that if you write from a black experience, you're writing from a universal experience as well... I know you don't have to whitewash yourself to be universal"(in Tate 1983, 142).

While Black feminist thought may originate with Black feminist intellectuals, it cannot flourish isolated from the experiences and ideas of other groups. The dilemma is that Black women intellectuals must place our own experiences and consciousness at the center of any serious efforts to develop Black feminist thought yet not have that thought become separatist and exclusionary. Bell Hooks offers a solution to this problem by suggesting that we shift from statements such as "I am a feminist" to those such as "I advocate feminism." Such an approach could "serve as a way women who are concerned about feminism as well as other political movements could express their support while avoiding linguistic structures that give primacy to one particular group" (1984, 30).

By advocating, refining, and disseminating Black feminist thought, other groups-such as Black men, white women, white men, and other people of color-further its development. Black women can produce an attenuated version of Black feminist thought separated from other groups. Other groups cannot produce Black feminist thought without African-American women. Such groups can, however, develop self-defined knowledge reflecting their own standpoints. But the full actualization of Black feminist thought requires a collaborative enterprise with Black women at the center of a community based on coalitions among autonomous groups.

Coalitions such as these require dialogues among Black women intellectuals and within the larger African-American women's community. Exploring the common themes of a Black women's standpoint is an important first step. Moreover, finding ways of handling internal dissent is especially important for the Black women's intellectual community. Evelynn Hammond describes how maintaining a united front for whites stifles her thinking: "What I need to do is challenge my thinking, to grow. On white publications sometimes I feet like I'm holding up the banner of black womanhood. And that doesn't allow me to be as critical as I would like to be" (in Clarke et al. 1983, 104). Cheryl Clarke observes that she has two dialogues: one with the public and the private ones in which she feels free to criticize the work of other Black women. Clarke states that the private dialogues are the ones that "have changed my life, have shaped the way I feel ... have mattered to me" (p. 103).

Coalitions also require dialogues with other groups. Rather than rejecting our marginality, Black women intellectuals can use our outsider-within stance as a position of strength in building effective coalitions and stimulating dialogue. Barbara Smith suggests that Black women develop dialogues based on a "commitment to principled coalitions, based not upon expediency, but upon our actual need for each other" (1983, xxxiii). Dialogues among and coalitions with a range of groups, each with its own distinctive set of experiences and specialized thought embedded in those experiences, form the larger, more general terrain of intellectual and political discourse necessary for furthering Black feminism. Through dialogues exploring how relations of domination and subordination are maintained and changed, parallels between Black women's experiences and those of other groups become the focus of investigation.

Dialogue and principled coalition create possibilities for new versions of truth. Alice Walker's answer to the question of what she felt were the major differences between the literature of African-Americans and whites offers a provocative glimpse of the types of truths that might emerge through an epistemology based on dialogue and coalition. Walker did not spend much time considering this question, since it was not the difference between them that interested her, but, rather, the way Black writers and white writers seemed to be writing one immense story, with different parts of the story coming from a multitude of different perspectives. In a conversation with her mother, Walker refines this epistemological vision: "I believe that the truth about any subject only comes when all sides of the story are put together, and all their different meanings make one new one. Each writer writes the missing parts to the other writer's story. And the whole story is what I'm after" (1983, 49). Her mother's response to Walker's vision of the possibilities of dialogues and coalitions hints at the difficulty of sustaining such dialogues under oppressive conditions: "'Well, I doubt if you can ever get the true missing parts of anything away from the white folks,' my mother says softly, so as not to offend the waitress who is mopping up a nearby table; 'they've sat on the truth so long by now they've mashed the life out of it'" (1983, 49).

What Constitutes Black Feminism? The Recurring Humanist Vision

A wide range of African-American women intellectuals have advanced the view that Black women's struggles are part of a wider struggle for human dignity and empowerment. In an 1893 speech to women, Anna Julia Cooper cogently expressed this alternative worldview:

"We take our stand on the solidarity of humanity, the oneness of life, and the unnaturalness and injustice of all special favoritisms, whether of sex, race, country, or condition.... The colored woman feels that woman's cause is one and universal; and that ...not till race, color, sex, and condition are seen as accidents, and not the substance of life; not till the universal title of humanity to life, liberty, and the pursuit of happiness is conceded to be inalienable to all; not till then is woman's lesson taught and woman's cause won-not the white woman's nor the black woman's, not the red woman's but the cause of every man and of every woman who has writhed silently under a mighty wrong." (Loewenberg and Bogin 1976, 330-31)

Like Cooper, many African-American women intellectuals embrace this perspective regardless of particular political solutions we propose, out fields of study, or our historical periods. Whether we advocate working through separate Black women's organizations, becoming part of women's organizations, working within existing political structures, or supporting Black community institutions, African-American women intellectuals repeatedly identify political actions such as these as a means for human empowerment rather than ends in and of themselves. Thus the primary guiding principle of Black feminism is a recurring humanist vision (Steady 1981, 1987).7

Alice Walker's preference for the term womanist, a term she describes as "womanist is to feminist as purple is to lavender," addresses this notion of the solidarity of humanity. To Walker, one is "womanist" when one is "committed to the survival and wholeness of entire people, male and female." A womanist is "not a separatist, except periodically for health" and is "traditionally universalist, as is 'Mama, why are we brown, pink, and yellow, and our cousins are white, beige, and black?' Ans.: 'Well, you know the colored race is just like a flower garden, with every color flower represented'" (1983, xi). By redefining all people as "people of color," Walker universalizes what are typically seen as individual struggles while simultaneously allowing space for autonomous movements of self-determination.

In assessing the sexism of the Black nationalist movement of the 1960s,Black feminist lawyer Pauli Murray identifies the dangers inherent in separatism as opposed to autonomy, and also echoes Cooper's concern with the solidarity of humanity:

"The lesson of history that all human rights are indivisible and that the failure to adhere to this principle jeopardizes the rights of all is particularly applicable here. A built-in hazard of an aggressive ethnocentric movement which disregards the interests of other disadvantaged groups is that it will become parochial and ultimately self-defeating in the face of hostile reactions, dwindling allies, and mounting frustrations.... Only a broad movement for human rights can prevent the Black Revolution from becoming isolated and can insure ultimate success." (Murray 1970, 102)

Without a commitment to human solidarity, suggests Murray, any political movement-whether nationalist, feminist or antielitist-may be doomed to ultimate failure.

Bell Hook's analysis of feminism adds another critical dimension that must be considered: namely, the necessity of self-conscious struggle against a more generalized ideology of domination:

"To me feminism is not simply a struggle to end male chauvinism or a movement to ensure that women will have equal rights with men; it is a commitment to eradicating the ideology of domination that permeates Western culture on various levels-sex, race, and class, to name a few-and a commitment to reorganizing U.S. society so that the self-development of people can take precedence over imperialism, economic expansion, and material desires." (Hooks 1981, 194)

Former assemblywoman Shirley Chisholm also points to the need for self-conscious struggle against the stereotypes buttressing ideologies of domination. In "working toward our own freedom, we can help others work free from the traps of their stereotypes," she notes. "In the end, antiblack, antifemale, and all forms of discrimination are equivalent to the same thing--antihumanism.... We must reject not only the stereotypes that others have of us but also those we have of ourselves and others"(1970, 181).

This humanist vision is also reflected in the growing prominence of international issues and global concerns in the works of contemporary African-American women intellectuals (Lindsay 1980; Steady 1981, 1987). Economists Margaret Simms and Julianne Malveaux's 1986 edited volume, Slipping through the Cracks: The Status of Black Women, contains articles on Black women in Tanzania, Jamaica, and South Africa. Angela Davis devotes an entire section of her 1989 book, Women, Culture, and Politics, to international affairs and includes essays on Winnie Mandela and on women in Egypt. June Jordan's 1985 volume, On Call, includes essays on South Africa, Nicaragua, and the Bahamas. Alice Walker writes compellingly of the types of links these and other Black women intellectuals see between African-American women's issues and those of other groups: "To me, Central America is one large plantation; and I see the people's struggle to be free as a slave revolt" (1988, 177).

The words and actions of Black women intellectuals from different historical times and addressing markedly different audiences resonate with a strikingly similar theme of the oneness of all human life. Perhaps the most succinct version of the humanist vision in Black feminist thought is offered by Fannie Lou Hamer, the daughter of sharecroppers, and a Mississippi civil rights activist. While sitting on her porch, Ms. Hamer observed, "Ain' no such thing as I can hate anybody and hope to see God's face" (Jordan 1981, xi).

Taken together, the ideas of Anna Julia Cooper, Pauli Murray, Bell Hooks, Alice Walker, Fannie Lou Hamer, and other Black women intellectuals too numerous to mention suggest a powerful answer to the question "What is Black feminism?" Inherent in their words and deeds is a definition of Black feminism as a process of self-conscious struggle that empowers women and men to actualize a humanist vision of community.


Notes:

  • 1. For discussions of the concept of standpoint, see Hartsock (1983a, 1983b), Jaggar (1983), and Smith (1987). Even though I use standpoint epistemologies as an organizing concept in this volume, they remain controversial. For a helpful critique of standpoint epistemologies, see Harding (1986). Haraway's (1988) reformulation of standpoint epistemologies approximates my use here.

  • 2. Scott (1985) defines consciousness as the symbols, norms, and ideological forms people create to give meaning to their acts. For de Lauretis (1986), consciousness is a process, a "particular configuration of subjectivity ... produced at the intersection of meaning with experience.... Consciousness is grounded in personal history, and self and identity are understood within particular cultural contexts. Consciousness ... is never fixed, never attained once and for all, because discursive boundaries change with historical conditions" (p. 8).

  • 3. The presence of a Black women's culture of resistance (Terborg-Penn 1986; Dodson and Gilkes 1987) that is both Afrocentric and feminist challenges two prevailing interpretations of the consciousness of oppressed groups. One approach claims that subordinate groups identify with the powerful and have no valid independent interpretation of their own oppression. The second assumes the oppressed are less human than their rulers, and are therefore less capable of interpreting their own experiences (Rollins 1985; Scott 1985). Both approaches see any independent consciousness expressed by oppressed groups as being either not of their own making or inferior to that of the dominant group. More important, both explanations suggest that the alleged lack of political activism on the part of oppressed groups stems from their flawed consciousness of their own subordination.

  • 4. Even though I will continue to use the term Afrocentric feminist thought interchangeably with the phrase Black feminist thought, I think they are conceptually distinct.

  • 5. Canadian sociologist Dorothy Smith (1987) also views women's concrete, everyday world as stimulating theory. But the everyday she examines is individual, a situation reflecting in part the isolation of white, middle-class women. In contrast, I contend that the collective values in Afrocentric communities, when combined with the working-class experiences of the majority of Black women, provide a collective as well as an individual concrete.

  • 6. See Harold Cruse's (1967) analysis of the Black intellectual tradition and John Child's (1984) discussion of the desired relationship of Black intellectuals to African-American culture. Childs argues against a relationship wherein "the people recede. They become merely the raw energy which the intellectuals must reshape, refine, and give voice to. A temptation for these intellectuals is to see themselves as the core formative force through which cultures comes into conscious existence and through which it is returned, now complete, to the people" (p. 69). Like Childs, I suggest that the role of Black women intellectuals is to "illuminate the very intricacy and strength of the peoples' thought" (p. 87).

  • 7. My use of the term humanist grows from an Afrocentric historical context distinct from that criticized by Western feminists. I use the term to tap an Afrocentric humanism as cited by West (1977-78), Asante (1987) and Turner (1984) and as part of the Black theological tradition (Mitchell and Lewter 1986; Cannon 1988). See Harris (1981) for a discussion of the humanist tradition in the works of three Black women writers. See Richards (1990) for a discussion of African-American spirituality, a key dimension of Afrocentric humanism. Novelist Margaret Walker offers one of the clearest discussions of Black humanism. Walker claims: "I think it is more important now to emphasize humanism in a technological age than ever before, because it is only in terms of humanism that society can redeem itself. I believe that mankind is only one race-the human race. There are many strands in the family of man-many races. The world has yet to learn to appreciate the deep reservoirs of humanism in all races, and particularly in the Black race" (Rowell 1975, 12).

    References:

  • Hill Collins, Patricia. "Defining Black Feminist Thought". In: Collins, Patricia Hill, Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment. (New York: Routledge, 1990), p. 19-40.

  • Copyright 1990. From BLACK FEMINIST THOUGHT by Patricia Hill Collins. Reproduced by Permission of Routledge, Inc. To learn more about this book or to order, visit Routledge on-line (www.routledge-ny.com)

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