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bell hooks and Online Feminism
Feminist theorist and cultural critic bell hooks was known for calling out modern-day feminists for failing to take into consideration the plight of other non-privileged women. She intricately analyzed how various factors of oppression form a web, which contributes to the complexities of women's marginalization. The vision of hooks, thus, is a revolutionary type of feminism which is inclusive and for everybody. This means that everyone, all persons of various races or classes, should become enlightened witnesses and be a part of the struggle towards eradicating what she refers to as White Capitalist Supremacist Patriarchy. Such vision, however, seems to be already included within fourth wave feminism. Also known as digital or online feminism, the fourth wave movement has taken to heart the vision of replacing oppressive thought and action with feminist thought and action. The question that arises, however, is whether this new online society is the type of global transformation or revolutionary change that hooks envisioned. Based on hooks' works, I examine the concepts, nuances, and problematic aspects of online feminism through the lens of bell hook's theories. Additionally, I consider how bell hooks' feminist framework can be used to re-envision and improve online feminism.
Journal Article
Editor's note: Toward a transgressive communication pedagogy: Reflections and directions in/for dark times
This essay introduces a special section marking the 30th anniversary of bell hooks's Teaching to Transgress, exploring its relevance within the current sociopolitical climate marked by intensified assaults on diversity, equity, and inclusion (DEI) in education. Grounded in hooks's vision of education as a practice of freedom, this essay proposes a framework of transgressive communication pedagogy- an approach that champions radical love, political agency, and open dialogue to resist hegemonic educational structures. The featured contributions in this section examine transgressive practices across diverse contexts: community-based intercultural teaching, intersectional identity work, support for Black students in minority-serving institutions, decolonial approaches to media history, and culturally sustaining public speaking pedagogy. Together, these essays offer a dynamic constellation of transgressive strategies aimed at disrupting dominant norms of knowledge, language, and power.
Journal Article
Critical Digital Pedagogy in Higher Education
Recent efforts to solve the problems of education—created by neoliberalism in and out of higher education—have centred on the use of technology that promises efficiency, progress tracking, and automation. The editors of this volume argue that using technology in this way reduces learning to a transaction. They ask administrators, instructors, and learning designers to reflect on our relationship with these tools and explore how to cultivate a pedagogy of care in an online environment. With an eye towards identifying different and better possibilities, this collection investigates previously under-examined concepts in the field of digital pedagogy such as shared learning and trust, critical consciousness, change, and hope.
eBook
Extending bell hooks' Feminist Theory
In Feminist theory: from margin to center, feminist theorist bell hooks questioned the existing feminist discourses during her time by pointing out the lack of a solid definition of feminism and the predominance of white, privileged feminists in the movement. Although several other feminist theorists have made the same criticisms, what sets hooks apart is her invitation to a revolutionary feminist outlook, which uses a pluralistic lens to recognize the absence of oppressed groups and the interrogation of cultural representations. Even before \"intersectionality\" became a buzzword in feminist circles, hooks has already been talking about the interlocking webs of oppression, a concept that most feminists associate with intersectionality. Despite her novel ideas though, most critics raise concerns about her inconsistencies, lack of methodology, and critical awareness. What I aim to do in this paper is to re-evaluate hooks and propose ways to address some of these supposed contradictions. To enrich hooks' feminist theory, I propose three main points: the emphasis on the crossing of borders, feminist solidarity and global transgression.
Journal Article
The Other Dimensions of Dalit Oppression: Tracing Intersectionality through Ants among Elephants
This paper demonstrates how gender abuse is not merely restricted to hierarchical gender oppression but also operates within an intersectional framework where gender is intertwined with hierarchical caste exploitation. While revisiting White bourgeois feminism, bell hooks emphasizes the incorporation of different marginal perspectives to make feminism an all-encompassing radical movement, accessible to everyone. Inspired by the lens that hooks uses to interpret Black feminism and the Indian scholars who approach Dalit feminism from an intersectional standpoint, I analyze Sujatha Gidla's autobiography Ants among Elephants (2017), a family story of a lower-middle-class rural South Indian Dalit woman. I argue for the need to bring different axes of oppression–such as inter-caste and intra-caste dimensions along with linguistic and regional hierarchies–into conversation with each other. The primary focus of my analysis of the autobiography are three topics–the narrative voice, the author's personal experience, and the intersectional aspect of domination in Dalit women's experience as recounted in the text. My paper highlights the literary aspect of the text by tracing Dalit rage in the narratorial voice that undercuts the mostly objective family narrative, following hooks' reconceptualization of Black rage. Dalit representation is shaped and informed by the psychological consequence of internalized inferiority as a result of looking at themselves and being looked at by others only in terms of absence. Bearing in mind that every strand in the interlocked webs of oppression critically informs the other, ignoring any one strand at the cost of another might render the task of liberation truncated and incomplete. This study, therefore, brings to the fore the need to address interlocking strands of oppression if a struggle for the liberation of any marginalized group can have a real impact on society.
Journal Article
Between Activism, Religiosity, and the Public Sphere: the Intellectual Insurgency of bell hooks
In the collaborative project Breaking Bread: Insurgent Black Intellectual Life (1991) with Cornel West, when interviewing West, bell hooks traces \"the roots of (her) own critical consciousness\" to her early experiences in the Black church and with religion in general, to the extent that her role as an intellectual is predicated on \"spiritual practice.\" It is through this practice that hooks perceives her role as an intellectual as one that \"links religiosity to solidarity with the poor,\" in a measured effort that avoids what she refers to as \"the commodification of religion.\" To be sure, this form of commodification limits what an intellectual can and should do, when she views that role within the intersectionality of meaningful activism, critical religiosity, and the engaging of the public sphere. For hooks, an intellectual must be deeply invested in \"the kind of compassion, love, and openness\" necessary for inclusiveness in the face of increasingly exclusive practices of the Black community, ultimately employed in how larger society devalues and degrades Black women and Black womanhood. Because of this, hooks ascribes to an insurgent intellectualism that, while recognizing her own situatedness between activism, religiosity, and the public sphere, is contingent on a kind of process thought: her intellectual insurgency is always \"becoming\" and contains a phenomenological intendedness with moving beyond her ontological blackness and epistemological womanhood towards a metaphysical intellectualism and a deontology fundamentally inherent in it. She presents a Black feminist/Womanist thinking into an insurgent Heideggerian-like question of the meaning of being, as both a Black woman and a Black intellectual. To do this, her insurgency in the role of the public intellectualism is grounded on both Frederick Douglass' notion of \"a heavy and cruel hand\" (1853) and James Baldwin's belief that being relatively conscious means \"to be in rage almost all the time\" (1969).
Journal Article
Recepciones y usos de la producción de bell hooks en el feminismo negro de Brasil
En este artÃculo proponemos un estudio sobre el uso, recepción y circulación de la obra de bell hooks dentro del campo feminista brasileño. Para esto, realizamos, en primer lugar, una breve contextualización del debate feminista negro e interseccional en Brasil y sus antecedentes más significativos. En segundo lugar, elaboramos una investigación de carácter bibliográfico, identificando cuáles ensayos de esta teórica son los más utilizados por las autoras afrobrasileñas de las últimas décadas. En tercer lugar, nos centramos en el examen de tres pensadoras afrobrasileñas contemporáneas, Luiza Bairros, Sueli Carneiro y Djamila Ribeiro para mostrar cómo dialogan con los planteamientos de hooks y cuáles son los principales elementos teórico-polÃticos que rescatan y adaptan de ella. Esto con el objeto de fortalecer y repensar las luchas del feminismo negro brasileño y latinoamericano dentro de la pluralidad de voces y perspectivas que existen en el momento actual.
Journal Article
Anger Makes Us Ugly
This article opens with a personal anecdote with a Buddhist teacher in the late 1980s, in which I ground my reflections on anger. I draw on the teachings about anger in the Pali Buddhist textual tradition, which are rich with examples of anger, among both lay women, lay men, bhikkhus, and a few remarks about bhikkhunis. The Pāli tradition consistently represents the Buddha as the one who recognizes the causes of anger and abjures his followers to let go of anger, replacing it with lovingkindness—in all situations. The Pali tradition recognizes the embodied nature of anger, in one sutta, comparing it to inscriptions on a stone that is likened to the human body. In contrast, I explore contemporary discussions of anger in the United States, drawing largely on the work of Martha Nussbaum and others. While contemporary writers frame their discussions of anger in terms of political and social change, this dimension is absent in the Pali tradition. The article concludes with insights about anger from bell hooks and Anne Klein, who recognize that anger for women of color and white women may be a necessary step toward the establishment of a sense of self, which must be established before one can let it go, in accordance with Buddhist teachings.
Journal Article
