bell hooks
Feminizm musi obejmować Czarne i biedne kobiety, bo rasizm, kapitalizm i patriarchat działają jako jeden system – a edukacja może ludzi wyzwolić.
Umiejscowienie
Pisząca pod imieniem swojej prababki, małymi literami: feminizm musi obejmować Czarne i biedne kobiety; „imperialistyczny, białosuprematystyczny kapitalistyczny patriarchat” to jeden spleciony system, a edukacja może być praktyką wolności.
Kluczowe idee
- Feminizm dla wszystkich
- Splecione systemy dominacji
- Edukacja jako praktyka wolności
Wpływ
Pod wpływem 4
Anna Julia Cooper
pod wpływem
In Ain’t I a Woman (1981) hooks drew on Anna Julia Cooper’s A Voice from the South (1892), with Mary Church Terrell, for a tradition of Black women who confronted both the racism of white feminists and the sexism of Black men; the passage has not been checked here. b. hooks, Ain’t I a Woman: Black Women and Feminism (1981); A. J. Cooper, A Voice from the South (1892)
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Anna Julia Cooper › 1858–1964
Zora Neale Hurston
pod wpływem
bell hooks read Hurston as an anthropologist and writer who preserved Black folk culture and its voice (‘Saving Black Folk Culture’, in Yearning, 1990). b. hooks, “Saving Black Folk Culture: Zora Neale Hurston as Anthropologist and Writer”, in Yearning: Race, Gender, and Cultural Politics (1990)
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Zora Neale Hurston › 1891–1960
Paulo Freire
pod wpływem ✓
bell hooks took up Freire’s critique of ‘banking’ education and his idea of conscientisation for an engaged pedagogy, teaching as a practice of freedom (Teaching to Transgress, 1994). b. hooks, Teaching to Transgress: Education as the Practice of Freedom (1994); P. Freire, Pedagogia do oprimido (1968)
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Paulo Freire › 1921–1997
Audre Lorde
pod wpływem
bell hooks took up Lorde’s call to transform silence into speech as the ground of ‘talking back’, citing her ‘A Litany for Survival’ (Talking Back, 1989). b. hooks, Talking Back: Thinking Feminist, Thinking Black (1989); A. Lorde, “The Transformation of Silence into Language and Action” (1977); “A Litany for Survival”, in The Black Unicorn (1978)
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Audre Lorde › 1934–1992
Wpływ na 2
Patricia Hill Collins
wpływ na
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)
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Patricia Hill Collins › ur. 1948
Kimberlé Crenshaw
wpływ na
Crenshaw drew on bell hooks’ analysis of how Black women are erased in both feminist and antiracist discourse (Ain’t I a Woman, 1981) in framing intersectionality (1989). K. Crenshaw, “Demarginalizing the Intersection of Race and Sex”, University of Chicago Legal Forum (1989); b. hooks, Ain’t I a Woman: Black Women and Feminism (1981)
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Kimberlé Crenshaw › ur. 1959
Krytyka
Krytykuje 1
Frantz Fanon
krytykuje
In “Feminism as a Persistent Critique of History” (1996) hooks objected that Fanon’s vision of liberation is addressed to men and leaves out Black women and love between Black people, while stressing how much his work had meant to her. b. hooks, “Feminism as a Persistent Critique of History: What’s Love Got to Do with It?”, in A. Read (ed.), The Fact of Blackness: Frantz Fanon and Visual Representation (1996)
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Frantz Fanon › 1925–1961
Dzieła
Doświadczenie seksizmu i rasizmu wśród Czarnych kobiet, od niewolnictwa po feminizm, który je ignorował.
Feminizm jako ruch na rzecz zakończenia seksistowskiego ucisku, a nie styl życia dla uprzywilejowanych kobiet.
Stanowisko
Her first book, “Ain’t I a Woman”, begun while she was an undergraduate, argued that American feminism had been shaped by white middle-class women and had ignored Black women, who faced sexism and racism at once; Black liberation movements, in turn, had reproduced patriarchy. “Feminist Theory: From Margin to Center” redefines feminism as “a movement to end sexism, sexist exploitation and oppression”, a definition that includes men and does not depend on identity. hooks named the system she opposed “imperialist white-supremacist capitalist patriarchy”, insisting that its parts interlock and cannot be fought separately. Drawing on Paulo Freire, she described teaching as a practice of freedom.
Życie i kontekst
bell hooks (1952–2021) was born Gloria Jean Watkins in Hopkinsville, Kentucky, and studied at Stanford, Wisconsin and Santa Cruz. She wrote under the name of her great-grandmother, in lowercase to put the work before the author. She taught at Yale, Oberlin and the City College of New York before returning to Kentucky in 2004 to teach at Berea College, where the bell hooks Institute holds her papers.
Dalsze główne dzieła
- Feminist Theory: From Margin to Center (1984)
- Teaching to Transgress (1994)
- All About Love (2000)
Pojawia się w
- Podróż „Filozofia feministyczna” · Przystanek 8 z 11
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