1 I am imagining black feminism as an evolving intellectual, theoretical, and
political tradition that has been committed to examining the variety, hetero-
geneity, and complexity of black women’s lived experiences. My understanding
of black feminism is informed by Patricia Hill Collins’s seminal text Black Femi-
nist Thought, which posits black feminism as a “critical social theory” that “en-
compasses bodies of knowledge and sets of institutional practices that actively
grapple with the central questions facing U.S. Black women as a collectivity. . . .
Black feminist thought’s identity as a ‘critical’ social theory lies in its commit-
ment to justice, both for U.S. Black women as a collectivity and for that of other
similarly oppressed groups” (9). It is important to note that black feminism is
increasingly invested in de- centering American blackness, and in recognizing
the host of ways that blackness is performed, articulated, and transformed glob-
ally. My understanding of black feminism is mindful of the transnational black
feminist turn(s). See, for example, Mirza, Black British Feminism; Samantrai, Alter-
Natives; Wing, ed., Global Critical Race Feminism.
2 My understanding of representation as a wounding project is informed by
Carol E. Henderson’s Scarring the Black Body: Race and Representation in African Ameri-
3 Shimizu, The Hypersexuality of Race, 140.
4 Butler, “Endangered/Endangering: Schematic Racism and White Paranoia,” 20.