باتريشيا هيل كولينز
ترى النساء السود المجتمع من موقع خاص بوصفهن «غريبات من الداخل» (outsiders within)، والعِرق والطبقة والجندر تضطهد الناس معًا بوصفها نظامًا واحدًا.
التموضع
عالمة اجتماع: الفكر النسوي الأسود موقع «غرباء من الداخل»، له معايير معرفته الخاصة – التجربة المعيشة والحوار والعناية؛ وتتقاطع أنواع الاضطهاد في «مصفوفة هيمنة».
الأفكار الرئيسة
- مصفوفة الهيمنة
- الغريب من الداخل
- إبستمولوجيا النسوية السوداء
التأثير
تأثّر بـ 11
آنا جاي كوبر
تأثّر بـ
Collins counted Cooper among the founders of Black feminist thought, citing A Voice from the South (1892) on interlocking oppressions of race and gender (Black Feminist Thought, 1990). P. H. Collins, Black Feminist Thought (1990); A. J. Cooper, A Voice from the South (1892); SEP “Anna Julia Cooper”
التوثيق: مسودة بالذكاء الاصطناعي
آنا جاي كوبر › 1858–1964
جورج سيمل
تأثّر بـ
Collins modelled Black women’s ‘outsider within’ status partly on Simmel’s stranger, near and far at once, whose marginality brings objectivity (‘Learning from the Outsider Within’, 1986). P. H. Collins, “Learning from the Outsider Within”, Social Problems 33 (1986); G. Simmel, “Exkurs über den Fremden”, in Soziologie (1908)
التوثيق: مسودة بالذكاء الاصطناعي
جورج سيمل › 1858–1918
إيدا ويلز
تأثّر بـ ✓
Collins presented Wells as a Black woman intellectual and activist whose campaign against lynching linked race, gender and sexual violence (Black Feminist Thought, 1990; Black Sexual Politics, 2004). P. H. Collins, Black Feminist Thought (1990); Black Sexual Politics (2004); I. B. Wells, Southern Horrors (1892)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
إيدا ويلز › 1862–1931
زورا نيل هيرستون
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Collins used Nanny’s image of Black women as ‘de mule uh de world’ from Hurston’s Their Eyes Were Watching God (1937) as a leitmotif (Black Feminist Thought, 1990). P. H. Collins, Black Feminist Thought (1990); Z. N. Hurston, Their Eyes Were Watching God (1937)
التوثيق: مسودة بالذكاء الاصطناعي
زورا نيل هيرستون › 1891–1960
كارل مانهايم
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In ‘Learning from the Outsider Within’ (1986) Collins drew on Mannheim’s sociology of knowledge, with Simmel, to argue that marginal positions can yield distinctive insight into sociology. P. H. Collins, “Learning from the Outsider Within: The Sociological Significance of Black Feminist Thought”, Social Problems 33 (1986); K. Mannheim, Ideology and Utopia (1936)
التوثيق: مسودة بالذكاء الاصطناعي
كارل مانهايم › 1893–1947
أنجيلا ديفيس
تأثّر بـ ✓
Collins drew on Davis’s Women, Race & Class (1981) for the forced labour and sexual exploitation of enslaved Black women (Black Feminist Thought, 1990). P. H. Collins, Black Feminist Thought (1990); A. Y. Davis, Women, Race & Class (1981); “Reflections on the Black Woman’s Role in the Community of Slaves”, The Black Scholar 3 (1971)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
أنجيلا ديفيس › وُلد 1944
عرض الكل (11)عرض أقل
دوروثي سميث
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Collins related her Black feminist standpoint to Smith’s sociology from the standpoint of women, which begins from everyday experience rather than abstract categories (Black Feminist Thought, 1990). P. H. Collins, Black Feminist Thought (1990); D. E. Smith, The Everyday World as Problematic: A Feminist Sociology (1987)
التوثيق: مسودة بالذكاء الاصطناعي
دوروثي سميث › 1926–2022
أودري لورد
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Collins drew on Lorde’s essays in Sister Outsider (1984), on difference, on breaking silence and on the erotic as power, for Black women’s self-definition (Black Feminist Thought, 1990). P. H. Collins, Black Feminist Thought (1990); A. Lorde, Sister Outsider (1984)
التوثيق: مسودة بالذكاء الاصطناعي
أودري لورد › 1934–1992
ساندرا هاردينغ
تأثّر بـ
In Black Feminist Thought (1990) Collins related her epistemology to the standpoint theories surveyed by Harding (The Science Question in Feminism, 1986), grounding it in Black women’s experience. P. H. Collins, Black Feminist Thought (1990); S. Harding, The Science Question in Feminism (1986); SEP “Feminist Epistemology and Philosophy of Science”
التوثيق: مسودة بالذكاء الاصطناعي
ساندرا هاردينغ › 1935–2025
بيل هوكس
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In Black Feminist Thought (1990) Collins drew on hooks’s Ain’t I a Woman (1981) and on the margin as a vantage for seeing the whole (1984). P. H. Collins, Black Feminist Thought (1990); b. hooks, Ain’t I a Woman: Black Women and Feminism (1981); Feminist Theory: From Margin to Center (1984)
التوثيق: مسودة بالذكاء الاصطناعي
بيل هوكس › 1952–2021
كيمبريلي وليامز كرينشو
تأثّر بـ
Collins took up Crenshaw’s concept of intersectionality (1989, 1991) and related it to her ‘matrix of domination’ (Black Feminist Thought, 2nd ed., 2000; Intersectionality, with Sirma Bilge, 2016). P. H. Collins, Black Feminist Thought, 2nd ed. (2000); P. H. Collins and S. Bilge, Intersectionality (2016); K. Crenshaw, “Demarginalizing the Intersection of Race and Sex” (1989); “Mapping the Margins” (1991)
التوثيق: مسودة بالذكاء الاصطناعي
كيمبريلي وليامز كرينشو › وُلد 1959
أثّر في 1
كريستي دوتسون
أثّر في
Dotson illustrated ‘testimonial quieting’ with Collins’s analysis of controlling images that deny Black women the standing of knowers (‘Tracking Epistemic Violence, Tracking Practices of Silencing’, 2011). K. Dotson, “Tracking Epistemic Violence, Tracking Practices of Silencing”, Hypatia 26 (2011); P. H. Collins, Black Feminist Thought (1990)
التوثيق: مسودة بالذكاء الاصطناعي
كريستي دوتسون › معاصر
الأعمال
معرفة النساء السود بوصفها موقعًا معرفيًا: مصفوفة الهيمنة وإبستمولوجيا التجربة المعيشة والحوار.
الموقف
Collins argues that Black women in the United States have produced a body of thought – in blues lyrics, oral tradition, fiction and scholarship – which deserves to be taken as knowledge. Their position as “outsiders within”, working inside white institutions without belonging to them, gives them a distinctive standpoint. Black feminist epistemology, in her account, has its own criteria: lived experience as a criterion of meaning, dialogue in assessing claims, an ethic of caring and of personal accountability. Oppressions – race, class, gender, sexuality, nation – are not additive but form a “matrix of domination” in which a person may be oppressed in one dimension and privileged in another.
الحياة والسياق
Patricia Hill Collins (born 1948 in Philadelphia) studied sociology at Brandeis and Harvard, taught at the University of Cincinnati from 1982 and has been Distinguished University Professor at the University of Maryland since 2005. In 2009 she became the first African-American woman to serve as president of the American Sociological Association. “Black Feminist Thought” received the association’s Jessie Bernard and C. Wright Mills awards.
أعمال رئيسة أخرى
- Fighting Words (1998)
- Black Sexual Politics (2004)
- Intersectionality as Critical Social Theory (2019)
يرد في
بحسب الوضع في نوفمبر 2026 · المصادر · حسّن هذه الصفحة · كيف صُنع Agora