Toward an Afrocentric Feminist Epistemology


EPISTEMOLOGY IS THE STUDY of the philosophical problems in concepts of knowledge and truth. The techniques I use in this volume to rearticulate a Black women’s standpoint and to further Black feminist thought may appear to violate some of the basic epistemological assumptions of my training as a social scientist. In choosing the core themes in Black feminist thought that merited investigation, I consulted established bodies of academic research. But I also searched my own experiences and those of African-American women I know for themes we thought were important. My use of language signals a different relationship to my material than that which currently prevails in social science literature. For example, I often use the pronoun "our" instead of "their" when referring to African-American women, a choice that embeds me in the group I am studying instead of distancing me from it. In addition, I occasionally place my own concrete experiences in the text. To support my analysis, I cite few statistics and instead rely on the voices of Black women from all walks of life. These conscious epistemological choices signal my attempts not only to explore the thematic content of Black feminist thought but to do so in a way that does not violate its basic epistemological framework

One key epistemological concern facing Black women intellectuals is the question of what constitutes adequate justifications that a given knowledge claim, such as a fact or theory, is true. In producing the specialized knowledge of Black feminist thought, Black women intellectuals often encounter two distinct epistemologies: one representing elite white male interests and the other expressing Afrocentric feminist concerns. Epistemological choices about who to trust, what to believe, and why something is true are not benign academic issues. Instead, these concerns tap the fundamental question of which versions of truth will prevail and shape thought and action.

The Eurocentric, Masculinist Knowledge Validation Process

Institutions, paradigms, and other elements of the knowledge validation procedure controlled by elite white men constitute the Eurocentric masculinist knowledge validation process. The purpose of this process is to represent a white male standpoint. Although it reflects powerful white males interest, various dimensions of the process are not necessarily managed by white men themselves. Scholars, publishers, and other experts represent specific interests and credentialing processes, and their knowledge claims must satisfy the political and epistemological criteria of the contexts in which they reside.

Two political criteria influence the knowledge validation process. First, knowledge claims are evaluated by a community of experts whose members represent the standpoints of the groups from which they originate. Within the Eurocentric masculinist process this means that a scholar making a knowledge claim must convince a scholarly community controlled by white men that a given claim is justified. Second, each community of experts must maintain its credibility as defined by the larger group in which it is situated and from which it draws its basic, taken-for-granted knowledge. This means that scholarly communities that challenge basic beliefs held in the culture at large will be deemed less credible than those, which support popular perspectives. When white men control the knowledge validation process, both political criteria can work to suppress Black feminist thought. Given that the general culture shaping the taken-for granted knowledge of the community of experts is permeated by widespread notions of Black and female inferiority, new knowledge claims that seem to violate these fundamental assumptions are likely to be viewed as anomalies. Moreover, specialized thought challenging notions of Black and female inferiority is unlikely to be generated from within a white-male-controlled academic community because both the kinds of questions that could be asked and the explanations that would be found satisfying would necessarily reflect a basic lack of familiarity with Black women’s reality.

The experiences of African-American women scholars illustrate how individuals who wish to rearticulate a Black women’s standpoint through Black feminist thought can be suppressed by a white-male-controlled knowledge validation process. Exclusion from basic literacy, quality educational experiences, and faculty and administrative positions has limited Black women’s access to influential academic positions. While Black women can produce knowledge claims that contest those advanced by the white male community, this community does not grant that Black women scholars have competing knowledge claims based in another knowledge validation process. As a consequence, any credentials controlled by white male academicians can be denied to Black women producing Black feminist thought on the grounds that it is not credible research....

African-American women academicians who persist in trying to rearticulate a Black women’s standpoint also face potential rejection of our knowledge claims on epistemological grounds just as the material realities of the powerful and the dominated produce separate standpoints, each group may also have distinctive epistemologies or theories of knowledge. Black women scholars may know that something is true but be unwilling or unable to legitimate our claims using Eurocentric, masculinist criteria for consistency with substantial knowledge and criteria for methodological adequacy. For any body of knowledge, new knowledge claims must be consistent with an existing body of knowledge that the group controlling the interpretive context accepts as true. The methods used to validate knowledge claims must also be acceptable to the group controlling the knowledge validation process.

The criteria for the methodological adequacy of positivism illustrate the epistemological standards that Black women scholars would have to satisfy in legitimating Black feminist thought using a Eurocentric masculinist epistemology. While I describe Eurocentric masculinist approaches as a single process, many schools of thought or paradigms are subsumed under this one process. Moreover, my focus on positivism should be interpreted neither to mean that all dimensions of positivism are inherently problematic for Black women nor that nonpositivist frameworks are better. For example, most traditional frameworks that women of color internationally regard as oppressive to women are not positivist, and Eurocentric feminist critiques of positivism may have less political importance for women of color, especially those in traditional societies than they have for white feminists.

Positivist approaches aim to create scientific descriptions of reality by producing objective generalizations. Because researchers have widely differing values, experiences, and emotions, genuine science is thought to be unattainable unless all human characteristics except rationality are eliminated from the research process. By following strict methodological rules, scientists aim to distance themselves from the values, vested interests, and emotions generated by their class, race, sex, or unique situation. By decontextualizing themselves, they allegedly become detached observers and manipulators of nature. Moreover, this researcher decontextualization is paralleled by comparable efforts to remove the objects of study from their contexts. The result of this entire process is often the separation of information from meaning.

Several requirements typify positivist methodological approaches. First, research methods generally require a distancing of the researcher from her or his "object" of study by defining the researcher as a "subject" with full human subjectivity and by objectifying the "object" of study A second requirement is the absence of emotions from the research process. Third, ethics and values are deemed inappropriate in the research process, either as the reason for scientific inquiry or as part of the research process itself. Finally, adversarial debates, whether written or oral, become the preferred method of ascertaining truth: the arguments that can withstand the greatest assault and survive intact become the strongest truths.

Such criteria ask African-American women to objectify ourselves, devalue our emotional life, displace our motivations for furthering knowledge about Black women, and confront in an adversarial relationship those with more social, economic and professional power. It therefore seems unlikely that Black women would use a positivist epistemological stance in rearticulating a Black women’s standpoint. Black women are more likely to choose an alternative epistemology for assessing knowledge claims, one using different standards that are consistent with Black women’s criteria for substantiated knowledge and with our criteria for methodological adequacy. If such an epistemology exists, what are its contours? Moreover, what is its role in the production of Black feminist thought?

The Contours of an Afrocentric Feminist Epistemology

Africanist analyses of the Black experience generally agree on the fundamental elements of an Afrocentric standpoint. Despite varying histories, Black societies reflect elements of a core African value system that existed prior to and independently of racial oppression. Moreover, as a result of colonialism, imperialism, slavery, apartheid, and other systems of racial domination, Black people share a common experience of oppression. These two factors foster shared Afrocentric values that permeate the family structure, religious institutions, culture, and community life of Blacks in varying parts of Africa, the Caribbean, South America, and North America. This Afrocentric consciousness permeates the shared history of people of African descent through the framework of a distinctive Afrocentric epistemology.

Feminist scholars advance a similar argument by asserting that women share a history of gender oppression, primarily through sex/gender hierarchies. These experiences transcend divisions among women created by race, social class, religion, sexual orientation, and ethnicity and form the basis of a women’s standpoint with a corresponding feminist consciousness and epistemology

Because Black women have access to both the Afrocentric and the feminist standpoints, an alternative epistemology used to rearticulate a Black women’s standpoint should reflect elements of both traditions. The search for the distinguishing features of an alternative epistemology used by African-American women reveals that values and ideas Africanist scholars identify as characteristically "Black" often bear remarkable resemblance to similar ideas claimed by feminist scholars as characteristically "female." This similarity suggests that the material conditions of race, class, and gender oppression can vary dramatically and yet generate some uniformity in the epistemologies of subordinate groups. Thus the significance of an Afrocentric feminist epistemology may lie in how such an epistemology enriches our understanding of how subordinate groups create knowledge that fosters resistance....

Like a Black women’s standpoint, an Afrocentric feminist epistemology is rooted in the everyday experiences of African-American women. In spite of diversity that exists among women, what are the dimensions of an Afrocentric feminist epistemology?

Concrete Experience as a Criterion of Meaning

My aunt used to say, ‘A heap see, but a few know,"’ remembers Carolyn Chase, a 31-year-old inner city Black woman. This saying depicts two types of knowing - knowledge and wisdom - and taps the first dimension of an Afrocentric feminist epistemology. Living life as Black women requires wisdom because knowledge about the dynamics of race, gender, and class oppression has been essential to Black women’s survival. African-American women give such wisdom high credence in assessing knowledge.

Allusions to these two types of knowing pervade the words of a range of African-American women. Zilpha Elaw, a preacher of the mid 1800s, explains the tenacity of racism: "The pride of a white skin is a bauble of great value with many in some parts of the United States, who readily sacrifice their intelligence to their prejudices, and possess more knowledge than wisdom." In describing differences separating African-American and white women, Nancy White invokes a similar rule: "When you come right down to it, white women just think they are free. Black women know they ain’t free." Geneva Smitherman, a college professor specializing in African-American linguistics, suggests that "from a black perspective, written documents are limited in what they can teach about life and survival in the world. Blacks are quick to ridicule ‘educated fools,’ . . . they have ‘book learning’ but no ‘mother wit,’ knowledge, but not wisdom." Mabel Lincoln eloquently summarizes the distinction between knowledge and wisdom: "To black people like me, a fool is funny-you know, people who love to break bad, people you can’t tell anything to, folks that would take a shotgun to a roach."

African-American women need wisdom to know how to deal with the "educated fools" who would "take a shotgun to a roach." As members of a subordinate group, Black women cannot afford to be fools of any type, for our objectification as the other denies us the protections that white skin, maleness, and wealth confer. This distinction between knowledge and wisdom, and the use of experience as the cutting edge dividing them, has been key to Black women’s survival. In the context of race, gender, and class oppression, the distinction is essential. Knowledge without wisdom is adequate for the powerful, but wisdom is essential to the survival of the subordinate....

Experience, as a criterion of meaning with practical images as its symbolic vehicles is a fundamental epistemological tenet in African-American thought systems. "Look at my arm!" Sojoumer Truth proclaimed" I have ploughed, and planted, and gathered into barns, and no man could head me. And ain’t I a woman. By invoking concrete practical images from her own life to symbolize new meanings, Truth deconstructed the prevailing notions of woman. Stories, narratives, and Bible principles are selected for their applicability to the lived experiences of African-Americans and become symbolic representations of a whole wealth of experience, Bible tales are often told for the wisdom they express about everyday life, so their interpretation involves no need for scientific historical verification. The narrative method requires that the story be told, not torn apart in analysis, and trusted as core belief, not "admired as science." . . .

Some feminist scholars offer a similar claim that women as a group are more likely than men to use concrete knowledge in assessing knowledge claims. For example, a substantial number of the 135 women in a study of women’s cognitive development were "connected knowers" and were drawn to the sort of knowledge that emerges from first-hand observation. Such women felt that because knowledge comes from experience, the best way of understanding another person’s ideas was to develop empathy and share the experiences that led the person to form those ideas.

In valuing the concrete, African-American women invoke not only an Afrocentric tradition but a women’s tradition as well. Some feminist theorists suggest that women are socialized in complex relational nexuses where context rules versus abstract principles govern behavior. This socialization process is thought to stimulate characteristic ways of knowing. These theorists suggest that women are more likely to experience two modes of knowing: one located in the body and the space it occupies and the other passing beyond it. Through their child-rearing and nurturing activities, women mediate these two modes and use the concrete experiences of their daily lives to assess more abstract knowledge claims.

Although- valuing the concrete may be more representative of women than men, social class differences among women may generate differential expression of this women’s value. One study of working-class women’s ways of knowing found that both white and African-American women rely on common sense and intuition. These forms of knowledge allow for subjectivity between the knower and the known, rest in the women themselves (not in higher authorities), and are experienced directly in the world (not through abstractions)....

In traditional African-American communities Black women find considerable institutional support for valuing concrete experience. Black women’s centrality in families, churches, and other community organizations allows us to share our concrete knowledge of what it takes to be self defined. Black women with younger, less experienced sisters. "Sisterhood is not new to Black women," asserts Bonnie Thornton Dill, but "while Black women have fostered and encouraged sisterhood, we have not used it as the anvil to forge our political identities." Though not expressed in explicitly political terms, this relationship of sisterhood among Black women can be seen as a model for a whole series of relationships African-American women have with one another.

. Given that Black churches and families are both woman-centered, Afrocentric institutions, African-American women traditionally have found considerable institutional support for this dimension of an Afrocentric feminist epistemology. While white women may value the concrete, it is questionable whether white families -particularly middle-class nuclear ones-and white community institutions provide comparable types of support. Similarly, while Black men are supported by Afrocentric institutions, they cannot participate in Black women’s sisterhood. In terms of Black women’s relationships with one another, African-American women may find it easier than others to recognize connectedness as a primary way of knowing, simply because we are encouraged to do so by a Black women’s tradition of sisterhood.

The Use of Dialogue in Assessing Knowledge Claims

"Dialogue implies talk between two subjects, not the speech of subject and object. It is a humanizing speech, one that challenges and resists domination," asserts Bell Hooks. For Black women new knowledge claims arc rarely worked out in isolation from other individuals and are usually developed through dialogues with other members of a community. A primary epistemological assumption underlying the use of dialogue in assessing knowledge claims is that connectedness rather than separation is an essential component of the knowledge validation process.

This belief in connectedness and the use of dialogue as one of its criteria for methodological adequacy has Afrocentric roots. In contrast to Western, either/or dichotomous thought, the traditional African worldview is holistic and seeks harmony. "One must understand that to become human, to realize the promise of becoming human, is the only important task of the person," posits Molefi Asante. People become more human and empowered only in the context of a community, and only when they "become seekers of the type of connections, interactions, and meetings that lead to harmony." The power of the word generally, and dialogues specifically, allows this to happen.

Not to be confused with adversarial debate, the use of dialogue has deep roots in an African based oral tradition and in African-American culture. Ruth Shays describes the importance of dialogue in the knowledge validation process of enslaved African-Americans:

They would find a lie if it took them a year.... The foreparents found the truth because they listened and they made people tell their part many times. Most often you can hear a lie.... Those old people was everywhere and knew the truth of many disputes. They believed that a liar should suffer the pain of his lies, and they had all kinds of ways of bringing liars to judgement.

The widespread use of the call-and-response discourse mode among African-Americans illustrates the importance placed on dialogue. Composed of spontaneous verbal and nonverbal interaction between speaker and listener in which all of the speaker’s statements, or "calls," are punctuated by expressions, or "responses," from the listener, this Black discourse mode pervades African-American culture. The fundamental requirement of this interactive network is active participation of all individuals. For ideas to be tested and validated, everyone in the group must participate. To refuse to join in, especially if one really disagrees with what has been said, is seen as "cheating." . . .

Black women’s centrality in families and community organizations provides African-American women with a high degree of support for invoking dialogue as a dimension of an Afrocentric feminist epistemology. However, when African-American women use dialogues in assessing knowledge claims, we might be invoking a particularly female way of knowing as well. Feminist scholars contend that men and women are socialized to seek different types of autonomy-the former based on separation, the latter seeking connectedness-and that this variation in types of autonomy parallels the characteristic differences between male and female ways of knowing. For instance, in contrast to the visual metaphors (such as equating knowledge with illumination, knowing with seeing, and truth with light) that scientists and philosophers typically use, women tend to ground their epistemological premises in metaphors suggesting finding a voice, speaking, and listening. The words of the Black woman who struggled for her education at Medgar Evers College resonate with the importance placed on voice: "I was basically a shy and reserved person prior to the struggle at Medgar but I found my voice-and I used it! Now, I will never lose my voice again!"

While significant differences exist between Black women’s family experiences and those of middle-class white women, African-American women clearly are affected by general cultural norms prescribing certain familial roles for women. Thus in terms of the role of dialogue in an Afrocentric feminist epistemology, Black women may again experience a convergence of the values of the African-American community and women’s experiences.

The Ethic of Caring

"Ole white preachers used to talk wid dey tongues widdout sayin’ nothin’, but Jesus told us slaves to talk wid our hearts." These words of an ex-slave suggest that ideas cannot be divorced from the individuals who create and share them. This theme of talking with the heart taps the ethic of caring, another dimension of an alternative epistemology used by African-American women. Just as the ex-slave used the wisdom in his heart to reject the ideas of the preachers who talked "wid dey tongues widdout sayin’ nothin’," the ethic of caring suggests that personal expressiveness, emotions, and empathy arc central to the knowledge validation process.

One of three interrelated components comprising the ethic of caring is the emphasis placed on individual uniqueness. Rooted in a tradition of African humanism, each individual is thought to be a unique expression of a common spirit, power, or energy inherent in all life. When Alice Walker "never doubted her powers of judgment because her mother assumed they were sound," she invokes the sense of individual uniqueness taught to her by her mother. The polyrhythms in African-American music, in which no one main beat subordinates the others, is paralleled by the theme of individual expression in Black women’s quilting. Black women quilters place strong color and patterns next to one another and see the individual differences not as detracting from each piece but as enriching the whole quilt. This belief in individual uniqueness is illustrated by the value placed on personal expressiveness in African-American communities. Johnetta Ray, an inner-city resident, describes this Afrocentric emphasis on individual uniqueness: "No matter how hard we try, I don’t think black people will ever develop much of a herd instinct. We arc profound individualists with a passion for self-expression."

A second component of the ethic of caring concerns the appropriateness of emotions in dialogues. Emotion indicates that a speaker believes in the validity of an argument. Consider Ntozake Shange’s description of one of the goals of her work: "Our [Western] society allows people to be absolutely neurotic and totally out of touch with their feelings and everyone else’s feelings, and yet be very respectable. This, to me, is a travesty I’m trying to change the idea of seeing emotions and intellect as distinct faculties." The Black women’s blues tradition’s history of personal expressiveness heals this either/or dichotomous rift separating emotion and intellect. For example, in her rendition of "Strange Fruit," Billie Holiday’s lyrics blend seamlessly with the emotion of her delivery to render a trenchant social commentary on southern lynching. Without emotion, Aretha Franklin’s cry for "respect" would be virtually meaningless.

A third component of the ethic of caring involves developing the capacity for empathy. Harriet Jones, a 16-year-old Black woman, explains to her interviewer why she chose to open up to him: "Some things in my life are so hard for me to bear, and it makes me feel better to know that you feel sorry about those things and would change them if you could." Without her belief in his empathy, she found it difficult to talk. Black women writers often explore the growth of empathy as part of an ethic of caring. For example, the growing respect that the Black slave woman Dessa and the white woman Rufel gain for one another in Sherley Anne William’s Dessa Rose stems from their increased understanding of each other’s positions. After watching Rufel fight off the advances of a white man, Dessa lay awake thinking: "The white woman was subject to the same ravishment as me; this the thought that kept me awake. I hadn’t knowed white mens could use a white woman like that, just take her by force same as they could with us." As a result of her newfound empathy, Dessa observed, "it was like we had a secret between us."

These components of the ethic of caring: the value placed on individual expressiveness, the appropriateness of emotions, and the capacity for empathy-pervade African-American culture. One of the best examples of the interactive nature of the importance of dialogue and the ethic of caring in assessing knowledge claims occurs in the use of the call-and-response discourse mode in traditional Black church services. In such services both the minister and the congregation routinely use voice rhythm and vocal inflection to convey meaning. The sound of what is being said is just as important as the words themselves in what is, in a sense, a dialogue of reason and emotion. As a result it is nearly impossible to filter out the strictly linguistic-cognitive abstract meaning from the sociocultural psychoemotive meaning. While the ideas presented by a speaker must have validity (i.e., agree with the general body of knowledge shared by the Black congregation), the group also appraises the way knowledge claims are presented.

There is growing evidence that the ethic of caring may be part of women’s experience as well. Certain dimensions of women’s ways of knowing bear striking resemblance to Afrocentric expressions of the ethic of caring. Belenky et al. point out that two contrasting epistemological orientations characterize knowing: one an epistemology of separation based on impersonal procedures for establishing truth and the other, an epistemology of connection in which truth emerges through care. While these ways of knowing are not gender specific, disproportionate numbers of women rely on connected knowing.

The emphasis placed on expressiveness and emotion in African-American communities bears marked resemblance to feminist perspectives on the importance of personality in connected knowing. Separate knowers try to subtract the personality of an individual from his or her ideas because they see personality as biasing those ideas. In contrast, connected knowers see personality as adding to an individual’s ideas and feel that the personality of each group member enriches a group’s understanding. The significance of individual uniqueness, personal expressiveness, and empathy in African-American communities thus resembles the importance that some feminist analyses place on women’s "inner voice."

The convergence of Afrocentric and feminist values in the ethic of caring seems particularly acute. White women may have access to a women’s tradition valuing emotion and expressiveness, but few Eurocentric institutions except the family validate this way of knowing. In contrast, Black women have long had the support of the Black church, an institution with deep roots in the African past and a philosophy that accepts and encourages expressiveness and an ethic of caring. Black men share in this Afrocentric tradition. But they must resolve the contradictions that confront them in searching for Afrocentric models of masculinity in the face of abstract, unemotional notions of masculinity imposed on them. The differences among race/gender groups thus hinge on differences in their access to institutional supports valuing one type of knowing over another. Although Black women may be denigrated within white-male-controlled academic institutions, other institutions, such as Black families and churches, which encourage the expression of Black female power, seem to do so, in part, by way of their support for an Afrocentric feminist epistemology.

The Ethic of Personal Accountability

An ethic of personal accountability is the final dimension of an alternative epistemology. Not only must individuals develop their knowledge claims through dialogue and present them in a style proving their concern for their ideas, but people are expected to be accountable for their knowledge claims. Zilpha Elaw’s description of slavery reflects this notion that every idea has an owner and that the owner’s identity matters: "Oh, the abominations of slavery! ... Every case of slavery, however lenient its infliction and mitigated its atrocities, indicates an oppressor, the oppressed, and oppression." For Elaw abstract definitions of slavery mesh with the concrete identities of its perpetrators and its victims. African-Americans consider it essential for individuals to have personal positions on issues and assume full responsibility for arguing their validity.

Assessments of an individual’s knowledge claims simultaneously evaluate an individual’s character, values, and ethics. African-Americans reject the Eurocentric, masculinist belief that probing into an individual’s personal viewpoint is outside the boundaries of discussion. Rather, all views expressed and actions taken are thought to derive from a central set of core beliefs that cannot be other than personal. "Does Aretha really believe that Black women should get ‘respect, or is she just mouthing the words?" is a valid question in an Afrocentric feminist epistemology. Knowledge claims made by individuals respected for their moral and ethical connections to their ideas will carry more weight than those offered by less respected figures.

An example drawn from an undergraduate course composed entirely of Black women which I taught might help to clarify the uniqueness of this portion of the knowledge validation process. During one class discussion I asked the students to evaluate a prominent Black male scholar’s analysis of Black feminism. Instead of severing the scholar from his context in order to dissect the rationality of his thesis, my students demanded facts about the author’s personal biography. They were especially interested in concrete details of his life, such as his relationships with Black women, his marital status, and his social class background. By requesting data on dimensions of his personal life routinely excluded in positivist approaches to knowledge validation, they invoked concrete experience as a criterion of meaning. They used this information to assess whether he really cared about his topic and drew on this ethic of caring in advancing their knowledge claims about his work. Furthermore, they refused to evaluate the rationality of his written ideas without some indication of his personal credibility as an ethical human being. The entire exchange could only have occurred as a dialogue among members of a class that had established a solid enough community to employ an alternative epistemology in assessing knowledge claims.

The ethic of personal accountability is clearly an Afrocentric value, but is it feminist as well? While limited by its attention to middle-class, white women, Carol Gilligan’s work suggests that there is a female model for moral development whereby women are more inclined to link morality to responsibility, relationships, and the ability to maintain social ties. If this is the case, then African-American women again experience a convergence of values from Afrocentric and female institutions.

The use of an Afrocentric feminist epistemology in traditional Black church services illustrates the interactive nature of all four dimensions and also serves as a metaphor for the distinguishing features of an Afrocentric feminist way of knowing. The services represent more than dialogues between the rationality used in examining bible texts and stories and the emotion inherent in the use of reason for this purpose. The rationale for such dialogues involves the task of examining concrete experiences for the presence of an ethic of caring. Neither emotion nor ethics is subordinated to reason. Instead, emotion, ethics, and reason are used as interconnected, essential components in assessing knowledge claims. In an Afrocentric feminist epistemology, values lie at the heart of the knowledge validation process such that inquiry always has an ethical aim.

Alternative knowledge claims in and of themselves are rarely threatening to conventional knowledge. Such claims are routinely ignored, discredited, or simply absorbed and marginalized in existing paradigms, Much more threatening is the challenge that alternative epistemologies offer to he basic process used by the powerful to legitimate their knowledge claims. If the epistemology used to validate knowledge comes into question, then all prior knowledge claims validated under the dominant model become suspect. An alternative epistemology challenges all certified knowledge and opens up the question of whether what has been taken to be true can stand the test of alternative ways of validating truth. The existence of a self-defined Black women’s standpoint using an Afrocentric feminist epistemology calls into question the content of what currently passes as truth and simultaneously challenges the process of arriving at the truth.

(Reprinted from Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment, by Patricia Hill Collins (1990) by permission of the publisher, Routledge: New York and London. Footnotes and references deleted.)

Suggestions for Further Reading and References

See Genevieve Lloyd’s The Man of Reason: "Male " and "Female " in Western Philosophy (Minneapolis: University of Minnesota Press, 1984) and Janice Moulton’s "A Paradigm of Philosophy: The Adversary Method" in Discovering Reality, edited by Sandra Harding and Merill B. Hintikka (Dordrecht: Reidel 1983), for a feminist critique of traditional male dominated epistemology. For a good collection of articles dealing with various aspects of feminist epistemology, see Feminist Epistemologies, edited by Linda Alcoff and Elizabeth Potter (New York: Routledge, 1993). Also, Women and Reason edited by Elizabeth D. Harvey and Kathleen 0. Kruhlik (Ann Arbor: University of Michigan Press, 1992) gathers together some significant writing on the topic. Lorraine Code’s two books, What Can She Know? Feminist Theory and the Construction of Knowledge (Ithaca, NY: Cornell University Press, 199 1) and Rhetorical Spaces: Essays on Gendered Locations (New York: Routledge, 1995)-while demanding will repay the effort. Chandra Talpade Mohanty, Ann Russo, and Lourdes Torres have edited a collection of essays, Third World Women and the Politics of Feminism (Bloomington: Indiana University Press, 199 1), relating to a wide variety of Issues In the women’s liberation movement In the third world.

See Nicholas Rescher, Objectivity: The Obligations of Impersonal Reason (Notre Dame, IN: Notre Dame University Press, 1997), for arguments against the relativism Rescher sees lurking in feminist and other "postmodern" types of analysis.