PATRICIA HILL COLLINS

Social conditions that spur large numbers of people into action are ignored in favor of a Hollywood version of history focusing on one conquering hero. Since a movement for social change is embodied in its leader, death of the leader means death of the movement.

I suggest that Black feminist thought consists of specialised 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.

Work for black women has been an important and valued dimension of Afrocentric definitions of black motherhood.

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.

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

The potential significance of Black feminist thought goes far beyond demonstrating that African-American women can be theorists. Like Black feminist practice, which it reflects and which it seeks to foster, 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 rearticulating, Black feminist thought can offer African-American women a different view of ourselves and our worlds

Most activism is brought about by us ordinary people.

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

A white college student from a private college goes into a poor neighborhood and volunteers four hours a week and that's considered exemplary. [Whereas] a poor kid who lives in that community and takes care of all the kids in that neighborhood four hours every day is not seen as a volunteer.

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.

Social conditions that spur large numbers of people into action are ignored in favor of a Hollywood version of history focusing on one conquering hero. Since a movement for social change is embodied in its leader, death of the leader means death of the movement.

Work for black women has been an important and valued dimension of Afrocentric definitions of black motherhood.

Most activism is brought about by us ordinary people.

Black women's feelings of responsibility for nurturing the children in their own extended family networks have stimulated a more generalized ethic of care where black women feel accountable to all the black community's children.

Women gain social influence through their roles as mothers, transmitters of culture, and parents for the next generation.

The role model approach to social change is no substitute for challenging unjust employment practices, educational policies and housing.

Far too many black men who praise their own mother feel less accounted to the mothers of their own children.

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

That which commands admiration in the white woman only hastens the degradation of the female slave.

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

Oppressed groups are frequently placed in the situation of being listened to only if we frame our ideas in the language that is familiar to and comfortable for a dominant group. This requirement often changes the meaning of our ideas and works to elevate the ideas of dominant groups.

A white college student from a private college goes into a poor neighborhood and volunteers four hours a week and that's considered exemplary. [Whereas] a poor kid who lives in that community and takes care of all the kids in that neighborhood four hours every day is not seen as a volunteer.

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.

The potential significance of Black feminist thought goes far beyond demonstrating that African-American women can be theorists. Like Black feminist practice, which it reflects and which it seeks to foster, 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 rearticulating, Black feminist thought can offer African-American women a different view of ourselves and our worlds

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

I suggest that Black feminist thought consists of specialised 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.

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.

To maintain their power, dominant groups create and maintain a popular system of 'commonsense' ideas that support their right to rule. In the United States, hegemonic ideologies concerning race, class, gender, sexuality, and nation are often so pervasive that it is difficult to conceptualize alternatives to them, let alone ways of resisting the social practices that they justify.