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First introduced by Patricia Hill Collins, Black feminist standpoint is known to be a collective wisdom of those who have similar perspectives from subordinate groups of society. Collins offers two main interpretations of the consciousness of oppressed groups.

• The first claims that those who are being oppressed identify with the dominate groups and therefore have no effective self-governing interpretation of their own oppression.

• The second approach assumes that the subordinate are ‘less human’ than those above them making them less capable of understanding and speaking of their own experiences. While Black women may have common experiences, this does not suggest, however, all Black women have developed the same thought as one another.^[1]

Black feminist standpoint theory aims to bring awareness to these marginalized groups and offer ways to improve their position in society.

Though similar in some ways, Black feminist standpoint has many differences compared to the original theories of Dorothy Smith and Nancy Hartsock about standpoint theory. Black feminist standpoint argues that the knowledge gained about an individual or other groups in society is gained from multiple factors related to their historical position in society. Black women offer an alternative position that reveals a representation of others from a different perspective. Feminist standpoint theory aims to acknowledge the diversity of women by welcoming the views of other oppressed groups of women.^[2]

Unlike those in the privileged social groups, Black women have access to knowledge about everyone from the most oppressed to the most privileged. This is due to the fact that certain realities of oppression are invisible to those who are in the dominant groups because they do not experience the same as the oppressed or are even aware of how their actions may affect the subordinate group all together. Black women, on the other hand, have a better perspective on different standpoints from direct experience and can offer their suggestions to help the more marginalized groups of our society. This standpoint that Black women have can also be seen as “bifurcated consciousness,” which is the ability to see things both from the perspective of the dominant and from the perspective of the oppressed and, therefore, to comparatively evaluate both perspectives.^[2]

Not all women, however, have the exact same experiences. Because of this, there is no singular standpoint of all women. This led to the development of Black feminist epistemology. Patricia Hill Collins first introduced the idea of Black feminist epistemology saying that it derives from the personal experience of Black women dealing with both racism and sexism. She uses this epistemology to empower Black women to hold their own control. She describes them as “outsiders within.” By this she means that Black women have experienced enough from the inside to understand where they lie socially while also having enough distance from the dominant groups to offer critique.^[2]

Heidi Mirza also offers an analysis of black feminist standpoint saying that from their perspective, new dialogues are formed. She recognizes that Black women are sometimes known as the ‘other’ and offers her term saying they have a status as a ‘third space’ between the margins of race, gender, and class. She suggests that in this space, there is ‘no official language and discourse.’ Because of this, Black women are put in the position of ‘active agents’ and are responsible to share their perspective and offer new insights.^[3]

It was not until the latter part of the 1990s that there was more of a focus on Black women. Numbers of both films and published works of Black women began to emerge. This marked an important transition from years past when the only works to be published or put on screen were those of more dominant groups. The only works of Black women that are recognized previous to this time are those from the early part of the nineteenth century. The works of Mary Prince (1831) and Mary Seacole (1837) are the more commonly known writings today. Aside from those few, the next notable published work was not until Sylvia Wynter (1962) and Maryse Conde (1988) leaving a gap of over 120 years of little to no work of Black women. This gap shows how powerless Black women were in a market position. Although we see more and more work of Black women in our society today, there still remains a lack of control and limited input over their works; it must be confined to certain areas in order for them to have any opportunity and publication.^[3]