Collins Hill Quotes

Challenging power structures from the inside, working the cracks within the system, however, requires learning to speak multiple languages of power convincingly.

Under the color-blind ideology of the new racism, Blackness must be SEEN as evidence for the alleged color blindness that seemingly characterizes contemporary economic opportunity.

This is not what it is like to be you, I realized as a few of your magnificent clouds flew over the rooftop. It is just me thinking about being you. And before I headed back down the hill, I walked in a circle around your house, making an invisible line which you would have to cross before dark.

Racism didn't magically go away just because we refuse to talk about it. Rather, overt racial language is replaced by covert racial euphemisms that reference the same phenomena-talk of "niggers" and "ghettos" becomes replaced by phrases such as "urban," "welfare mothers," and "street crime." Everyone knows what these terms mean, and if they don't, they quickly figure it out.

Despite long-standing claims by elites that Blacks, women, Latinos, and other similarly derogated groups in the United States remain incapable of producing the type of interpretive, analytical thought that is labeled theory in the West, powerful knowledges of resistance that toppled former social structures of social inequality repudiate this view. Members of these groups do in fact theorize, and our critical social theory has been central to our political empowerment and search for justice.

Thus, gender ideology no only creates ides about femininity but it also shapes conceptions of masculinity.

It's old, very old I think. Made up long ago in our hills. What my music teacher calls a mountain air. But the words are easy and soothing, promising tomorrow will be more hopeful than this awful piece of time we call today.

as social conditions change, so must the knowledge and practices designed to resist them

She was a big blonde woman with more curves than the highway out front and just the right number of hills and valleys.

The mind of the man and the mind of the woman is the same, but this business of living makes women use their minds in ways that men don't even have to think about.

The power of a free mind consists of trusting your own mind to ask the questions that need to be asked and your own capacity to figure out the strategies you need to get those questions answered. Over time, this requires building communities that make this kind of intellectual and political work possible.

Oppression describes any unjust situation where, systematically and over a long period of time, one group denies another group access to the resources of society.

In the woods waits the only person with whom I can be myself. Gale. I can feel the muscles in my face relaxing, my pace quickening as I climb the hills

Knowledge without wisdom is adequate for the powerful, but wisdom is essential for the survival of the subordinate.

The third leg of critical pedagogy's three-legged stool involves something called "affective learning." How students feel in class shapes so much of how they receive content as well as their ability to develop critical thinking. Emotions matter for students and teachers alike. Social inequalities become important here via all the classroom practices that create privilege and penalty in the classroom, with all the feelings of empowerment and hurt that go with them. When we set up our classes such that some people dominate classroom discussions and others never say anything, we are actually teaching inequality and the emotions that it engenders. Social hierarchy is quite crucial to how students feel about learning, regardless of content and critical thinking.

The enemy, however, is not the historically imagined enemy of brown or black youth, more often depicted as America's problem than as its promise. The enemy is not the nameless, faceless, yet ethnically imagined terrorist that we have been encouraged to fear in the post-9/11 environment. Rather, the greater enemy to American democracy is more likely to be an uninformed and uncritical American public that can be manipulated by soothing political slogans, feelgood photo ops, and an endless round of holiday sales.

Suppressing the knowledge produced by any oppressed group makes it easier for dominant groups to rule because the seeming absence of dissent suggests that subordinate groups willingly collaborate in their own victimization.

One key reason that standpoints of oppressed groups are suppressed is that self-defined standpoints can stimulate resistance.

The longstanding effort to "colorize" feminist theory by inserting the experiences of women of color represents at best genuine efforts to reduce bias in Women's Studies. But at its worst, colorization also contains elements of both voyeurism and academic colonialism. As a result of new technologies and perceived profitability, we can now watch black-and-white movie classics in color. While the tinted images we are offered may be more palatable to the modern viewer, we are still watching the same old movie that was offered to us before. Movie colorization adds little of substance-its contributions remain cosmetic. Similarly, women of color allegedly can teach White feminists nothing about feminism, but must confine ourselves to "colorizing" preexisting feminist theory. Rather than seeing women of color as fully human individuals, we are treated as the additive sum of our categories.

Cheerios One bright morning in a restaurant in Chicago as I waited for my eggs and toast, I opened the Tribune only to discover that I was the same age as Cheerios. Indeed, I was a few months older than Cheerios for today, the newspaper announced, was the seventieth birthday of Cheerios whereas mine had occurred earlier in the year. Already I could hear them whispering behind my stooped and threadbare back, Why that dude's older than Cheerios the way they used to say Why that's as old as the hills, only the hills are much older than Cheerios or any American breakfast cereal, and more noble and enduring are the hills, I surmised as a bar of sunlight illuminated my orange juice.

Privileged groups routinely assume that all deserving Americans live in decent housing, attend safe schools with caring teachers, and will be rewarded for their hard work with college opportunities and good jobs. They believe that undeserving Blacks and Latinos who remain locked up in deteriorating inner cities get what they deserve and do not merit social programs that will show them a future. This closing door of opportunity associated with hyper-segregation creates a situation of shrinking opportunities and neglect. This is the exact climate that breeds a culture of violence that is a growing component of "street culture" in working-class and poor Black neighborhoods.

Theory of all types is often presented as being so abstract that it can be appreciated only by a select few. Though often highly satisfying to academics, this definition excludes those who do not speak the language of elites and thus reinforces social relations of domination.

Knowledge without wisdom is adequate for the powerful,” wrote the sociologist Patricia Hill Collins, “but wisdom is essential to the survival of the subordinate.

One very important difference between white people and black people is that white people think you are your work...Now, a black person has more sense than that because he knows that what I am doing doesn't have anything to do with what I want to do to what I do when I am doing for myself. Now, black people think that my work is just what I have to do to get what I want." Ms. Madison's perspective criticizes definitions of work that grant White men more status and human worth because they are employed in better-paid occupations. She recognizes that work is a contested construct and that evaluating individual worth by the type of work performed is a questionable practice in systems based on race and gender inequality.

I have abstained from expressing any opinion, so far," says Mr. Superintendent, with his military voice still in good working order. "I have now only one remark to offer, on leaving this case in your hands. There IS such a thing, Sergeant, as making a mountain out of a mole-hill. Good-morning." "There is also such a thing as making nothing out of a mole-hill, in consequence of your head being too high to see it." Having returned his brother-officer's compliment in those terms, Sergeant Cuff wheeled about, and walked away to the window by himself.

Truly the hills of Ireland could be levelled to the ground and all her children driven out upon the seas of the world before England can conquer us while we have such faith and courage.

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.

Black feminist thought can create a collective identity among African-American women about the dimensions of a Black women's standpoint. Through the process of rearticulation, Black feminist thought can offer African-American women a different view of ourselves and our worlds. By taking the core themes of a Black women's standpoint and infusing them with new meaning, Black feminist thought can stimulate a new consciousness that utilizes Back women's everyday, taken-for-granted knowledge. Rather than raising consciousness, Black feminist thought affirms, rearticulates, and provides a vehicle for expressing in public a consciousness that quite often already exists. More important, this rearticulated consciousness aims to empower African-American women and stimulate resistance.

Theory of all types is often presented as being so abstract that it can be appreciated only by a select few. Though often highly satisfying to academics, this definition excludes those who do not speak the language of elites and thus reinforces social relations of domination. Educated elites typically claim that only they are qualified to produce theory and believe that only they can interpret not only their own but everyone else's experiences. moreover, educated elites often use this belief to uphold their own privilege.

Segregate people into boxes of ghettos, barrios, closets, and prisons, rank the boxes as being fundamentally separate and unequal, and keep the entire system intact by forbidding individuals to get to know one another as fully human beings. In this context, laws and religious teachings that detail who people could not marry are fundamental in upholding social inequality. They regulate love and sexuality by mystifying segregation and keeping people alienated from one another. The Black gender ideology described in this volume is but one example of many powerful ideologies that serve this purpose. These belief systems encourage individuals to grant humanity only to those in their own segregated boxes and to dehumanize, objectify, and, upon occasion, commodify and demonize everyone else. People who are alienated from one another and from their own honest bodies become easier to rule.

The song that comes to me is a simple lullaby, one we sing fretful, hungry babies to sleep with. It’s old, very old I think. Made up long ago in our hills. What my music teacher calls a mountain air. But the words are easy and soothing, promising tomorrow will be more hopeful than this awful piece of time we call today.

Social theories expressed by women emerging from these diverse groups typically do not arise from the rarefied atmosphere of their imaginations. Instead, social theories reflect women's efforts to come to terms with lived experiences within intersecting oppressions of race, class, gender, sexuality, ethnicity, nation, and religion.

Girl Snouts.” “We are not,” contradicted Sarah. “We’re Girl Scouts.” “Hup, two, three, four. Hup, two, three, four,” counted Mrs. Collins, who was the jolly type and did not understand how parents sometimes embarrass their children. Down the hill marched the class. Mitchell felt Bernadette’s toe on his heel again and jumped in time.

mouth to continue, Haymitch plummets off the stage and knocks himself unconscious. He’s disgusting, but I’m grateful. With every camera gleefully trained on him, I have just enough time to release the small, choked sound in my throat and compose myself. I put my hands behind my back and stare into the distance. I can see the hills I climbed this morning with Gale. For a moment, I yearn for something . . . the idea of us leaving the district . . . making our way in the woods . . . but I know I was right about not running off. Because who else would have volunteered for Prim? Haymitch is whisked away on a stretcher, and Effie Trinket is trying to get the ball rolling again. “What an

U.S. Black women intellectuals are not a female segment of William E. B. DuBois's notion of the "talented tenth." One is neither born an intellectual nor does one become one by earning a degree. Rather, doing intellectual work of the sort envisioned within Black feminism requires a process of self-conscious struggle on behalf of Black women, regardless of the actual social location where that work occurs.

When ideologies that defend racism and heterosexism become taken-for-granted and appear to be natural and inevitable, they become hegemonic. Few question them and the social hierarchies they defend. Racism and heterosexism both share a common cognitive framework that uses binary thinking to produce hegemonic ideologies. Such thinking relies on oppositional categories. It views race through two oppositional categories of Whites and Blacks, gender through two categories of men and women, and sexuality through two oppositional categories of heterosexuals and homosexuals. A master binary of normal and deviant overlays and bundles together these and other lesser binaries. In this context, ideas about "normal" race (whiteness, which ironically, masquerades as racelessness), "normal" gender (using male experiences as the norm), and "normal" sexuality (heterosexuality, which operates in a similar hegemonic fashion) are tightly bundled together. In essence, to be completely "normal," one must be White, masculine, and heterosexual, the core hegemonic White masculinity. This mythical norm is hard to see because it is so taken-for-granted. Its antithesis, its Other, would be Black, female, and lesbian, a fact that Black lesbian feminist Audre Lorde pointed out some time ago.

Intersectional paradigms remind us that oppression cannot be reduced to one fundamental type, and that oppressions work together in producing injustice. In contrast, the matrix of domination refers to how these intersecting oppressions are actually organized. Regardless of the particular intersections involved, structural, disciplinary, hegemonic, and interpersonal domains of power reappear across quite different forms of oppression.

The feminist philosophy that has shaped my thinking has been articulated most clearly by Marilyn Frye;67 Catharine MacKinnon68 has been influential in my understanding of the law’s role; Gerda Lerner helped me understand the relationship between gender and class; and Audre Lorde69 and Barbara Smith70 challenged many of my unconscious assumptions about gender and race. Important to the struggle to bring to feminist theory and politics a deeper analysis of the complexity of all these interactions among systems of power has been Patricia Hill Collins’ 1990 book on black feminist thought and “the matrix of domination.”71 Other sources of my early understanding of these themes were the work of bell hooks, especially her 1984 book72 and her ongoing critique of “white-supremacist capitalist patriarchy,” and the influential 1981 collection This Bridge Called My Back: Writing by Radical Women of Color.73 Today

Suppressing the knowledge produced by any oppressed group makes it easier for dominant groups to rule because the seeming absence of dissent suggests that subordinate groups willingly collaborate in their own victimization. Maintaining the invisibility of Black women and our ideas not only in the United States, but in Africa, the Caribbean, South America, Europe, and other places where Black women now live, has been critical in maintaining social inequalities.

Explicitly grounding my analysis in multiple voices highlights the diversity, richness, and power of Black women's ideas as part of a long-standing African American women's intellectual community. Moreover, this approach counteracts the tendency of mainstream scholarship to canonize a few Black women as spokespersons for the group and then refuse to listen to any but these select few. While it is certainly appealing to receive recognition for one's accomplishments, my experiences as the "first," "one of the few," and the "only" have shown me how effective selecting a few and using them to control the many can be in stifling subordinate groups. Assuming that only a few exceptional Black women have been able to do theory homogenizes African-American women and silences the majority. In contrast, I maintain that theory and intellectual creativity are not the province of a select few but instead emanate from a range of people.

Black feminist thought and practice respond to a fundamental contradiction of U.S. society. On the one hand, democratic promises of individual freedom, equality under the law, and social justice are made to all American citizens. Yet on the other hand, the reality of differential group treatment based on race, class, gender, sexuality, and citizenship status persists. Groups organized around race, class, and gender in and of themselves are not inherently a problem. However, when African-Americans, poor people, women, and other groups discriminated against see little hope for group-based advancement, this situation constitutes social injustice.

lumber from the Black Hills National Forest. We have plenty of spare metal laying around in the junkyard, so we can build this with no problems,” “Uh, won’t the Sioux get kinda mad about us taking trees?” “I had to talk with the Sioux leader, John Running Elk, and he was fine with it as long as the lumber company stayed away from the Crazy Horse Memorial and the lands around it. They too have been preparing for the eventual crazy days ahead if the U.S. government does actually collapse, since it is apparent that Collins doesn’t seem to be going anywhere, in spite of Wall Street crashing and the military openly saying they want to get rid of him. Next question,

for ordinary African Americans, coping with hegemonic gender ideology can be so demanding that generating alternatives can seem virtually impossible. But the importance of this task cannot be underestimated because African American survival may depend on it. One important task lies in rejecting dominant gender ideology, in particular, its use of the thesis of "weak men, strong women" as a source of Black social control. Because hegemonic masculinity equates strength with dominance, an antiracist politics must challenge this connection. Within this project, the fundamental premise of any progressive Black gender ideology is that it cannot be based on someone else's subordination. This means that definitions of Black masculinity that rely on the subordination of Black women, poor people, children, LGBT people, or anyone else become invalid. Definitions of Black femininity that do not challenge relations of sexism, economic exploitation, age, heterosexism, and other markers of social inequality also become suspect. Rather than trying to be strong within existing gender ideology, the task lies in rejecting a gender ideology that measures masculinity and femininity using gendered definitions of strength. In this endeavor to craft a more progressive Black gender ideology, African American men and women face similar yet distinctive challenges. The task for African American men lies in developing new definitions of masculinity that uncouple strength from its close ties to male dominance. Good Black men need not rule their families with an iron hand, assault one another, pursue endless booty calls, and always seem to be "in control" in order to avoid the sigma of weakness. The task for African American women lies in redefining strength in ways that simultaneously enable Black women to reclaim historical sources of female power, yet reject the exploitation that has often accompanied that power. Good Black women need not be stoic mules whose primary release from work and responsibility comes once a week on Sunday morning. New definitions of strength would enable Black men and women alike to be seen as needing and worthy of one another's help and support without being stigmatized as either overly weak or unnaturally strong.

On Not Finding You at Home Usually you appear at the front door when you hear my steps on the gravel, but today the door was closed, not a wisp of pale smoke from the chimney. I peered into a window but there was nothing but a table with a comb, some yellow flowers in a glass of water and dark shadows in the corners of the room. I stood for a while under the big tree and listened to the wind and the birds, your wind and your birds, your dark green woods beyong the clearing. This is not what it is like to be you, I realized after a few of your magnificent clouds flew over the rooftop. It is just me thinking about being you. And before I headed back down the hill, I walked in a circle around your house, making an invisible line which you would have to cross before dark.

The presence of Black women's collective wisdom 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. Both approaches see any independent consciousness expressed by African-American women and other oppressed groups as being either not of our own making or of inferior to that of dominant groups. More importantly, both explanations suggest that the alleged lack of political activism on the part of oppressed groups stems from our flawed consciousness of our own subordination.

The exclusion of Black women's ideas from mainstream academic discourse and the curious placement of African-American women intellectuals in feminist thinking, Black social and political theories, and in other important thought such as U.S. labor studies has meant that U.S. Black women intellectuals have found themselves in outsider-within positions in many academic endeavors. The assumptions on which full group membership are based - Whiteness for feminist thought, maleness for Black social and political thought, and the combination for mainstream scholarship - all negate Black women's realities. Prevented from becoming full insiders in any of these areas of inquiry, Black women remained in outsider-within locations, individuals whose marginality provided a distinctive angle of vision on these intellectual and political entities.

The second point is that, in the key industries we have studied, the state failed as an economic developer. It failed first as a subsidizer of industrial growth. Vanderbilt showed this in his triumph over the Edward Collins' fleet and the Pacific Mail Steamship Company in the 1850s. James J. Hill showed this forty years later when his privately built Great Northern outdistanced the subsidized Northern Pacific and Union Pacific. The state next failed in the role of an entrepreneur when it tried to build and operate an armor plant in competition with Charles Schwab and Bethlehem Steel. The state also seems to have failed as an active regulator of trade. The evidence in this study is far from conclusive; but we can see problems with the Interstate Commerce Commission and the Sherman Anti-trust Act, both of which were used against the efficient Hill and Rockefeller.

Situated in the center of family values debates is an imagined traditional family ideal. Formed through a combination of marital and blood ties, "normal" families should consist of heterosexual, racially homogeneous couples who produce their own biological children. Such families should have a specific authority structure, namely, a father-head earning an adequate family wage, a stay-at-home wife and mother, and children. Idealizing the traditional family as a private haven from a public world, family is seen as being held together through primary emotional bonds of love and caring. assuming a relatively fixed sexual division of labor, wherein women's roles are defined as primarily in the home with men's in the public world of work, the traditional family ideal also assumes the separation of work and family. Defined as a natural or biological arrangement based on heterosexual attraction, instead this monolithic family type is actually supported by government policy. It is organized not around a biological core, but a state-sanctioned, heterosexual marriage that confers legitimacy not only on the family structure itself but on children born in this family. In general, everything the imagined traditional family ideal is thought to be, African-American families are not. Two elements of the traditional family ideal are especially problematic for African-American women. First, the assumed split between the "public" sphere of paid employment and the "private" sphere of unpaid family responsibilities has never worked for U.S. Black women. Under slavery, U.S. Black women worked without pay in the allegedly public sphere of Southern agriculture and had their family privacy routinely violated. Second, the public/private binary separating the family households from the paid labor market is fundamental in explaining U.S. gender ideology. If one assumes that real men work and real women take care of families, then African-Americans suffer from deficient ideas concerning gender. in particular, Black women become less "feminine," because they work outside the home, work for pay and thus compete with men, and their work takes them away from their children. Framed through this prism of an imagined traditional family ideal, U.S. Black women's experiences and those of other women of color are typically deemed deficient. Rather than trying to explain why Black women's work and family patterns deviate from the seeming normality of the traditional family ideal, a more fruitful approach lies in challenging the very constructs of work and family themselves. Understandings of work, like understandings of family, vary greatly depending on who controls the definitions.

You know, they're not the only ones who can form alliances," I say. For a moment, no response. Then one of Rue's eyes edges around the trunk. "You want me for an ally?" -page 200 Her hand reaches out and I clutch it like a lifeline. As if it's me who's dying instead of Rue. "You blew up he food?" She whispers. "Every last bit," I say. "You have to win," she says. "I'm going to. Going to win for both of us now," I promise... "Don't go." Rue tightens her grip on my hand. "Course not. Staying right here," I say. I move in closer to her, pulling her head into my lap. I gently brush the dark, thick hair back behind her ear. "Sing," she says, but I barley catch the word... It's old, very old I think. Made up long ago in our hills. What my music teacher calls a mountain air. But the words are easy and soothing, promise tomorrow will be more hopeful than this awful piece of time we call today.

It is important to stress that no homogeneous Black woman's standpoint exists. There is no essential or archetypal Black woman whose experiences stand as normal, normative, and thereby authentic. an essentialist understanding of a Black woman's standpoint suppresses differences among Black women in search of an elusive group unity. Instead, it may be more accurate to say that a Black women's collective standpoint does exist, one characterized by the tensions that accrue to different responses to common challenges. Because it both recognizes and aims to incorporate heterogeneity in crafting Black women's oppositional knowledge, this Black women's standpoint eschews essentialism in favor of democracy. Since Black feminist thought both arises within and aims to articulate a Black women's group standpoint regarding experiences associated with intersecting oppressions, stressing this group standpoint's heterogeneous composition is significant.

Ideology refers to the body of ideas reflecting the interests of a group of people. Within U.S. culture, racist and sexist ideologies permeate the social structure to such a degree that they become hegemonic, namely, seen as natural, normal, and inevitable. In this context, certain assumed qualities that are attached to Black women are used to justify oppression. From the mammies, jezebels, and breeder women of slavery to the smiling Aunt Jemimas on pancake mix boxes, ubiquitous Black prostitutes, and ever-present welfare mothers of contemporary popular culture, negative stereotypes applied to African-American women have been fundamental to Black women's oppression. Taken together, the supposedly seamless web of economy, polity, and ideology function as a highly effective system of social control designed to keep African-American women in an assigned, subordinate place. This larger system of oppression works to suppress the ideas of Black women intellectuals and to protect elite White male interests and world views.

The Sandhill Cranes of Nebraska Too bad you weren’t here six months ago, was a lament I heard on my visit to Nebraska. You could have seen the astonishing spectacle of the sandhill cranes, thousands of them feeding and even dancing on the shores of the Platte River. There was no point in pointing out the impossibility of my being there then because I happened to be somewhere else, so I nodded and put on a look of mild disappointment if only to be part of the commiseration. It was the same look I remember wearing about six months ago in Georgia when I was told that I had just missed the spectacular annual outburst of azaleas, brilliant against the green backdrop of spring and the same in Vermont six months before that when I arrived shortly after the magnificent foliage had gloriously peaked, Mother Nature, as she is called, having touched the hills with her many-colored brush, a phenomenon that occurs, like the others, around the same time every year when I am apparently off in another state, stuck in a motel lobby with the local paper and a styrofoam cup of coffee, busily missing God knows what.

Conditions in the wider political economy simultaneously shape Black women's subordination and foster activism. On some level, people who are oppressed usually know it. For African-American women, the knowledge gained at intersecting oppressions of race, class, and gender provides the stimulus for crafting and passing on the subjugated knowledge of Black women's critical social theory. As a historically oppressed group, U.S. Black women have produced social thought designed to oppose oppression. Not only does the form assumed by this thought diverge from standard academic theory - it can take the form of poetry, music, essays, and the like - but the purpose of Black women's collective thought is distinctly different. Social theories emerging from and/or on behalf of U.S. Black women and other historically oppressed groups aim to find ways to escape from, survive in, and/or oppose prevailing social and economic injustice. In the United States, for example, African-American social and political thought analyzes institutionalized racism, not to help it work more efficiently, but to resist it. Feminism advocates women's emancipation and empowerment, Marxist social thought aims for a more equitable society, while queer theory opposes heterosexism.

They struck at settlements far south of the Red River, far down in the Hill Country. They rode four hundred miles straight south to the ancient Spanish town of San Antonio, a town now grown up with theaters, paved streets, bakeries and candy stores and suburbs. Fifteen miles from San Antonio they captured two boys who within a year forgot every rule of behavior they knew and became skilled Comanche warriors. Jiles, Paulette. The Color of Lightning: A Novel (p. 289). HarperCollins e-books. Kindle Edition.

Hugh Collins wasn’t exactly what Perdita had visualised as a northern landlord. An elegant man with beautifully styled white hair, he was dressed in a red velvet waistcoat and smelled distinctly of whisky. It looked like James had long since made himself comfortable and was lounging in front of a roaring open fire, with what looked like a single malt in his glass. Perdita felt her temper rise but stifled it and decided to direct what little energy she had left elsewhere. She followed, dumbed by fatigue, to a back room where Hugh had laid a table in front of another huge fire.

[…] she taken turpentine and she taken too much, I guess, and she died. She bled to death and died”. She was not alone. Prior to the 1974 Roe v. Wade U.S. Supreme Court decision that a woman’s right to personal privacy gave her the right to decide whether or not to have an abortion, large numbers of women who died from illegal abortions were Black. In New York, for example, during the several years preceding the decriminalization of abortions, 80 percent of the women who died from illegal abortions were Black or Puerto Rican.

Los feminismos negros han aportado invaluablemente al entendimiento de las opresiones y a la estructuración del poder. Un claro ejemplo de esa genealogía es el histórico discurso de la exesclava y abolicionista Sojourner Truth con “Ain’t I am Woman”, en 1851. Trazando esa línea de pensamiento negro, tenemos a Patricia Hill Collins, quien introduce la idea de matriz de dominación; colectivos como Combahee River Collective hablan de una simultaneidad de opresiones; feministas decoloniales, Ochy Curiel y Yuderkys Espinosa, sostienen la existencia de una imbricación de opresiones; académicas y juristas como Kimberlé Crenshaw trabajan con el término interseccionalidad. Todos estos aportes parten de la experiencia propia de las mujeres negras y denotan la realidad compleja que atraviesan. Pero, además, nos instan a entender las opresiones desde su no fragmentación. Esto es, sobre nuestres cuerpes y subjetividades operan múltiples categorías —como la “raza”, el “género”, la nacionalidad, la clase social, la orientación sexual— que nos ubican en diferentes lugares de opresión y privilegio; estas opresiones trabajan en conjunto, están entretramadas, no se pueden separar.

Though the story sounds like a myth because it’s dressed in tales of heroic soldiers and kingdoms, Cole is really modeling how ideologies truly function in society. She has given the kingdom of Njaza a controlling image of women, an ideologically driven stereotype that provides justification for the existing social relations. Controlling images, according to sociologist and leading Black feminist Patricia Hill Collins, provide cover, making it seem that the way things are is how they should be.

For ordinary African Americans, coping with hegemonic gender ideology can be so demanding that generating alternatives can seem virtually impossible. But the importance of this task cannot be underestimated, because African American survival may depend on it.

High up on the hill there is construction noise, down in the village, people go about their business. Dogs chase dogs, delivery vans unload. Letters are posted. The cold sun simply can't compete though. Coopers Chase is wearing death like chain mail. It is Thursday at eleven a.m., but nobody is in the Jigsaw Room. The Art History class have stacked their chairs away, as always, and that is where the chairs will remain until Conversational French comes in at noon. Motes of dust float in the air and settle. The Thursday Murder Club is nowhere to be seen today. Their absence echoes. Ron is texting Pauline, hoping beyond hope that she finally replies. Joyce has done some shopping for Elizabeth and dropped it outside her door. She rang, but no reply. Ibrahim sits in his flat, staring at a picture of a boat on his wall. Elizabeth? Well, she is no longer present in a time and a space for now. She isn't anywhere or anything. Bogdan has his eye on her. Joyce switches off the television - it has nothing for her. Alan lies at her feet and watches her cry. Ibrahim thinks that perhaps he should take a walk, but, instead, he keeps looking at the picture on the wall. Ron receives a text, but it is from his electricity provider. There is a murder still to be solved, but it won't be solved today. The timelines and the photographs and the theories and the plans will have to wait. Perhaps it will never be solved? Perhaps death has defeated them all with this latest trick? Who now has the heart for the battle? They still have each other, but not today. There will be laughing and teasing and arguing and loving again, but not today. Not this Thursday. As the waves of the world crash around them, this Thursday is for Stephen.

I remain less preoccupied with coming to voice because I know how quickly voice can be taken away. My concern now lies in finding effective ways to use the voice that I have claimed while I have it.

I remain less preoccupied with coming to voice because I know how quickly voice can be taken away. My concern now lies in finding effective ways to use the voice that I have claimed while I have it. [...] When it comes to my work, the only thing that is essential is that it contribute toward this end.

Nancy White, a Black inner-city resident, explores the connection between experience and beliefs: Now, I understand all these things from living. But you can't lay up on these flowery beds of ease and think that you are running your life, too.

The work performed by employed poor Black women resembles duties long associated with domestic service. During prior eras, domestic service was confined to private households. In contrast, contemporary cooking, cleaning, nursing, and child care have been routinized and decentralized in an array of fast-food restaurants, cleaning services, day-care centers, and service establishments.

In a widely cited piece titled "The Middle-Class Black's burden," Ms. McClain laments, "I am not comfortably middle class; I am uncomfortably middle class. I have made it, but where?

Dr. Patricia Hill Collins, in her iconic work Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment.

Today, I am not absolved, I am not purified. I am the only runner in these hills.

gobbled up Audre Lorde, E. Patrick Johnson, bell hooks, Joan Morgan, Dwight McBride, Patricia Hill Collins, and Kimberlé Crenshaw like my life depended on it. My life did depend on it. I wanted to overcome my gender racism, my queer racism. But I had to be willing to do for Black women and queer Blacks what I had been doing for Black men and Black heterosexuals, which meant first of all learning more—and then defending them like my heroes had.

Knowledge without wisdom is adequate for the powerful,” wrote the sociologist Patricia Hill Collins, “but wisdom is essential to the survival of the subordinate

The best time is late afternoon when the sun strobes through the columns of trees as you are hiking up, and when you find an agreeable stone to sit on, you will be able to see the light pouring down into the woods and breaking into the shapes and tones of things and you will hear nothing but a sprig of birdsong or the leafy falling of a cone or nut through the trees, and if this is your day you might even spot a hare or feel the wing-beats of geese driving overhead toward some destination. But it is hard to speak of these things how the voices of light enter the body and begin to recite their stories how the earth holds us painfully against its breast made of humus and brambles how we who will soon be gone regard the entities that continue to return greener than ever, spring water flowing through a meadow and the shadows of clouds passing over the hills and the ground where we stand in the tremble of thought taking the vast outside into ourselves.

Self-definitions of Black womanhood were designed to resist the negative controlling images of Black womanhood advanced by Whites as well as the discriminatory social practices that these controlling images supported.

Black women's participation in constructing African-American culture in all-Black settings and the distinctive perspectives gained from their outsider-within placement in domestic work provide the material backdrop for a unique Black women's standpoint. When armed with cultural beliefs honed in Black civil society, many back women who found themselves doing domestic work often developed distinct views of the contradictions between the dominant group's actions and ideologies.

Producing intellectual work is generally not attributed to Black women artists and political activists. Especially in elite institutions of higher education, such women are typically viewed as objects of study, a classification that creates a false dichotomy between scholarship and activism, between thinking and doing. In contrast, examining the ideas and actions of these excluded groups in a way that views them as subjects reveals a world in which behavior is a statement of philosophy and in which a vibrant, both/and, scholar/activist tradition remains intact.

Racial segregation remains a fundamental feature of the U.S. social landscape, leaving many African-Americans with the belief that "the more things change, the more they stay the same." Overlaying these persisting inequalities is a rhetoric of color blindness designed to render these social inequalities invisible. In a context where many believe that to talk of race fosters racism, equality allegedly lies in treating everyone the same. Yet as Kimberle Crenshaw (1997) points out, "it is fairly obvious that treating different things the same can generate as much inequality as treating the same things differently.

Despite differences of age, sexual orientation, social class, region, and religion, U.S. Black women encounter societal practices that restrict us to inferior housing, neighborhoods, schools, jobs, and public treatment and hide this differential consideration behind an array of common beliefs about Black women's intelligence, work habits, and sexuality. These common challenges in turn result in recurring patterns of experiences for individual group members.

As we got busier and busier, we paid less and less attention to the mail, and I have since met more than one friend who clearly felt that I had gotten so big for my britches that I had chosen to ignore his heartfelt message. Most of the messages were pretty straightforward, but there were a few weirdos in the bunch. One poor man, obviously deranged, wrote from Israel, enclosing reams of data on the gigantic ants that infested the moon. It would be disaster, he pointed out, for the LM to come down on or near one of these anthills, and he would be happy to provide us with his detailed maps showing the location of each hill—for a price, of course.

Capitalist market economies are "composed of a collection of unequal individuals who compete for greater shares of money as the medium of exchange ... this model of community legitimates relations of domination either by denying they exist or treating them as inevitable." (summarizing Hartsock 1983b, p70)