Tools of violence

Identity violence

Symbolic violence

Communication violence

Historic violence

Revisionist violence

Repetitive violence

Infantilising violence

Nostalgic violence

Communication violence

Prejudiced violence

Tiring violence

Destructive violence

Sexual violence

Gendered violence

Religious violence

Spiritual violence

Class violence

Linguistic violence

Colourist violence

Male violence

White male violence

Co-opting violence

Toxic violence

Co-opted toxic violence

Ideological violence

Paternalistic violence

Patriarchal violence

Symbolically patriarchal violence

Promotional violence

Just violence

Violence violence

Tiring violence

Too tired coz I’m broken and it’s the result of all the above and more violence

Mental violence

Inferred violence

Implicit violence

Bright-eyed violence

Broken souls violence

The once you had bright eyes but then you got co-opted and are stuck but still need peeps and I get it but don’t you get that I get it, so why you gotta erase the stuff we excavate and stop us entering and flinging open the doors-no revision check, not open the doors break all these fracking symbolic capitalistic colonial walls – so that we can all evolve together and your tired eyes can weep and rejoice in celebration with us all, bold beautiful and brave and bound to the forward March of completing our shared ancestors abolitionist principles and journeys to create a new fair fresh deprogrammed society so we keep being we and us, and you and me, happy and free together… urgh! Gah! For f***! *sigh* but you can’t and that’s violent, violence.

So instead here we stand. Ina pyramid and I keep trying to educate and create and collate and collaborate while we survive and you thrive but I don’t even cry coz I’m proud inside that at least someone who got one part of our ancestral spirit souls good side to the table where it’s all about whose there to dine, and whose outside… not about our fellow people who die and are also pushed towards pipelines to die. Whether quickly or slowly, that’s for us all to see with our eyes.

I’m too tired to speak, so I’ll leave it to that… and sleeps for the night.


Dating sites and religion: A quick night-time thought

Faith-based dating sites, how is gender performed and configured on these sites? Like do women of faith behave a certain way? or men of faith? How are communications and negotiations of faith or any sort of spirituality discussed? Is it even? Frankly?How is religion a central tenet, to what extent is it? Are interfaith dialogues possible, encouraged? Religion too nervy and not boring part of life.. but how do religion specific sites, so those segregated along religious lines, how do they negotiate varying levels of religiosity particularly for women? or “modern” women, meaning women who may not adhere to religious or cultural but a more secular outlook on life, with a faith-based spiritual philosophy also. So those of us negotiating our identities amongst and ever-changing terrain of religious fervour. And what of those of us, who may believe in the “wrong” pairing, ie. Muslim woman & non-muslim man being okay, or Jewish man and non-Jewish woman? Can these discussions take place more freely online, where communication is freer?

#NaBloPoMo #9: MA Thesis Idea #1

I thought I would share the more academic way, in an attempt to get these thoughts that occur to me. Thoughts surrounding the world we live in from a cultural and sociological viewpoint. I also hope that by doing this I add extra fuel to the fires within me. Fires which at times seem to be nothing more than a few simmering embers but at other times floods of paralysing words, images and emotions.

Below will be idea 1, I thought it best to do one at a time. Please feel free to comment, share thoughts or what you would like. I hope to soon share some form of essay plan and in the near future complete a analytical essay on the matter.

Idea 1: “Presumed Guilty” / “Monsters of our making” 
*Young Asian (& Muslim) Men and their vilification

The attack on the 4th Estate (Newsnight Journalist Secunder Kermani?)

  • What does this mean for the Asian and Muslim Community/Communities?
  • What does this mean / how does this affect Young Girl and Women?

If men traditionally have it easier to integrate… Then notions of power, relative freedom and control over self etc. come into play. A man denied agency in his own being, his identity construction seen to be problematic or deviant then finds it difficult to exist, doesn’t he?

By extension how will this man’s female counterpart fair with this societal judgement and gaze? Especially when living within and without two cultures, each with their own double-edged swords of thorny issues?


#NaBloPoMo #7: Masculinity

For making Saag Paranthas when mum got sectioned,
For letting my small legs dance and showering us with affection,

For the long walks to get us out of the house,
For helping us all get rid of that pesky mouse,

For doing the world of a couple alone,
For keeping everything light and together at home,

For showing no cultural judgment of my mother,
For helping her come back and keep it together,

For the constant cooking and cleaning,
For being okay with your self and other’s jeering,

For living within a culture that is full of two-faced vultures,
For being a man that doesn’t fit on any poster,

A true and masculine man,
Who’s able to use both his hands,
Who was a mother and father,
At times to kids who should have known better,
Who stuck by my mum,
Helped many times to bring her back home,
To fight those inner demons and get normality,
This and much more is why you are all that is masculine to me.


MA Gender Studies: – Week Six

Today I attended: 

Class: Theorising Gender; Theme: Poststructuralism, Deconstruction and Feminism | Karen Throsby

Encounters between feminism and poststructuralism have been intense and fruitful, but hotly contested. Many feminist scholars have argued that poststructuralist and deconstructionist approaches offer feminist theorising productive tools for the exploration of key issues in relation to power and knowledge, and that such approaches enable a questioning of some problematic assumptions of feminist scholarship. Other scholars, however, have denounced poststructuralism as incompatible with feminist theorising, affirming that it dangerously undermines the bases not only for feminist production of knowledge claims, but also for feminist social and political transformation. In this session, we will consider these debates and the profound effects they have had on the development of feminist theory.

Dissertation meeting one-on-one

Evening Seminar: CERS Public Lecture: The Afterlife of Black Sociology

Professor Barnor Hesse, Northwestern University, USA

Date: Monday 2nd November, 2015, 17:00 – 18:30
Location: Room 12.25, Social Sciences Building


This lecture provides a critical historical and analytical commentary on ‘racism’ as a concept rather than a self-evidential empirical phenomenon. It invites reconsideration of the 20th century genealogy of the racism concept prior to and in relation to its appropriation by American sociology. Central to this argument is that the western emergent formulation of the ‘racism concept’ was primarily concerned with attributing the epithet racism to Nazism’s mobilizations and representations of race that degraded and violated white populations in Europe during the 1930s and 1940s.

The appropriation of the ‘racism concept’ by a Black sociology in the late 1960s – early 1970 meant its supplementation and modification by analyses of colonialism and white supremacy that the initializing western foundation of the ‘racism concept’ exempted and foreclosed. This is described as the alterity of the racism concept. Finally, the lecture discusses these conceptual and political implications in terms of the analytical frontiers that established antagonisms between white and Black sociologies during the 1970s

Above are abstracts, or descriptions of what I attended today. These descriptions were given by the institution, persons of knowledge not by me.

Very briefly things that struck with me today were:

  • Poststructuralism
  • Postmodernism
  • The idea that ‘Feminism’, the ‘Female’ or ‘Woman’ is a juridicial categorisation
  • That to challenge the notions that you ‘could define or be defined as what one is not’, you have to unpick what the normative definition is. OR you could just reject that entirely
  • “The Governance of Race” or “Race Governance”
  • I must start formulating questions for my dissertation topic(s)
  • I must decide my dissertation topic.
  • The area of my idea must be constituted or re-constituted in questions or framings that could help me address what I WANT to DO. NOT what I SHOULD DO.
  • Life is complicated and hard
  • I tend to write poetry to just vomit out my thoughts, feelings and to show some form or daily writing.
  • THAT I SHOULD use this blog and my uptake of #NaBloPoMo to actually use writing in order to communicate wider ideas and my existence

Post Patricia Hills Collins’ Rough notes.

So I missed a couple day’s posts, which I am kicking myself over. But I guess that’s what happens when life gets in the way of passion, and learning that gets marked and becomes valued takes over invisible past-times like this that increasingly seen as having no value (again).

Hopefully tomorrow, or soon, I will post up a finished essay. My first in two years and in submitting it today I am 1/16th closer to graduating with an MA.

Depending on whether I can or not, I will post it up on here. This obviously depends on whether I might fail if I shared my work on the interweb. But in the meantime I wants to share my very, very, very rough notes on Patricia Hill Collin’s book Black Feminist Thought. True, it’s not so much an essay than methodological book review on a book 25 years old. But hopefully these notes interest you and lead you to reach the book, or my review once I upload it.

My Notes:

1990 book


‘I felt that is was important to examine the complexity of ideas that exist in both scholarly and everyday life and present those ideas in a way that made them not less powerful or rigorous but accessible’ (p. xii)

She is firstly challenging the ‘hierarchies of privilege’ addressing her won as well in order to present new ideas, in a variety of different forms and methods. As the ideas are more important to them that the way in which academia addresses, categorises or reflects on them.

‘Secondly [she] ‘place[s] Black women’s experiences and ideas at the centre of analysis’ (xii)

‘Thirdly, [she] deliberately include[s] numerous quotations from a range of African-American women thinkers, some well known and others rarely heard from.’ (xiii)

She wants to ground her analysis, her academically structured reflection of her insight through grounding in ‘multiple voices’ to ‘highlight the diversity, richness and power of Black women’s ideas as part of a long-standing African-American women’s intellectual community’ (xiii)

‘Fourth, I used a distinctive methodology is preparing this manuscript which illustrate how thought and action can work together in generating theory.’ (xiii)

Fifth, she knowingly edited the picture, some could say biasedly, in order to clear away the contradictions, frictions and inconsistencies in Black Feminist Thought, but she did it so that Black Feminist Thought could be embedded in the political and  intellectual context that challenges its very right to exist’ . (xiv)

CHAPTER 1: The Politics of Black Feminist Thought

‘My overall goal in this book is to describe, analyze, explain the significance of, and generally further the development of Black feminist thought.’ ( 16)

She does this by ‘summariz[ing] some of the essential themes in Black feminist thought’ (16) or in other words:

She primarily paints a hegemonic summary of key ‘essential themes’ of Black feminist thought (16)

Her second objective is to consider and make space for ‘selected negative themes currently lacking in a comprehensive Black feminist analysis’. Particularly the interconnective convergent role of race, gender and class oppression and it’s impact on these topics that range from ‘rape, sterilisation abuse and sexual harassment’. I think she does this quite well, key in this is her analysis of White women slave owners and their role as oppressed oppressors with abusive tendencies towards black women (chapters …)

Third objective is ‘to develop an epistemological framework that can be used to both assess existing Black feminist thought and to clarify some of the underlying assumptions that impede the development of Black feminist thought’ (17)

Finally, she utilises this framework herself in the very volume she is creating to develop/present the techniques. Explored in Chapter 2 and 9, Collins states. But also by using the framework she presents herself as a societal subject who is following another tradition of Black women intellectuals which is to use their status as ‘situated knowers’ to utilise experience in expressing a standpoint. (17)

CHAPTER 2: Defining Black Feminist Thought

‘Black feminist thought aims to develop a theory that is emancipatory and reflective and which can aid African-American women’s struggles against oppression.

…expanded definition of standpoint, the relationship between everyday and specialised thought, and the importance of rearticulation as one key dimension of Black feminist thought’.

‘This specialized thought should aim to infuse Black women’s experiences and everyday thought with new meaning by rearticulating the interdependence of Black women’s experiences and consciousness.’ (32)

Simply meaning that the method used cannot be applied in an objective positivist tradition, but one that positions each unique facet and stream of conscious in Black women’s experience but more importantly their interconnective nature.

p.39 NOTE

Important ending. Reads as a historiographical accounts of reference and literature. But not one as a chronological continuum. Not one framed by just historical timings and context but as a sociological responses and lived experiences.
Language is also a little all-encompassing “humanist”, “women and men”, “white women and black men and white men”, feature a lot.
Tone a little self conscious?
Halting not too confident? Wonder if the same in the second edition?


CHAPTER 3: Work, Family, and Black Women’s Oppression


Strong quotation from literature and literary relevant figures ie. Zora Neale, Audrey Lourde and Alice Walker.
Perhaps attempt to legitimise and academically reference Black women thought and ideas hitherto unreflected upon within a larger context?

P.60 NOTEs

Would be interesting to see how this retelling and re-situating of Marxist economics and capital is retold in 2nd edition. ?
language and tone?
Here seems a bit simplistic. Too clinical in language Direct paraphrasing of word like ‘In particular, the middle class dominates labor and is itself subordinate to capital’ (p.60)

CHAPTER 4: Mammies, Matriarch, and Other Controlling Images


B.Hooks – more direct. Lyrical. Defined/Defining in clear subjective/objective terms making the lived clear and apparent. Is she better?

Is/Can we argue Collins is a naive attempt at situating all Black knowledge. Past lived truths in a self-contained, and more palpable tongue for academia.
Softly highlighted. Empirically backed up and reasoned but with no room for manoeuvre or action going forward considered?


Black women creativity and transformative despite oppositions, utilising of bits and pieces allowed to her, by society into work of functional beauty.  (Christy 🙂 ?? or Quilting??

Afrocentric -re-evaluating new value judgment phrase re-positioned at fore of Collins argument.

Afrocentric – notions of diversity is communal, and functional beauty.

Something derived by/denied to British Muslims in UK – Dissertation

CHAPTER 5: The Power of Self-definition

‘“In order to survive, those of us for whom oppression is as American as apple pie have always had to be watchers,” asserts Black feminist poet Audre Lorde (“Sister outsider”; 1984, 114). This “watching: generates a dual consciousness in African-American women, one in which Black women “become familiar with the language and manners of the oppressor, even sometimes adopting them for some illusion of protection (.114), while hiding a self-denned standpoint from the prying eyes of dominant groups. (p.91)

_just thought is PHC’s book a response to Lourde’s Sister outsider?


Perfect Opening. Especially for Dissertation.
For Essay – Has/ Is Collins guilty of this dual conscious? In what/ To what extent is it apparent here in first edition? Is it still there this naivety of unconfident, ideological communication?


Always harkens back to phrase ‘de mule uh de world”.
Is this the take home point in light of all qualitative interview data? Also lists other engaged in similar thought in past ‘Audre Lourde, Ella Surrey, Maria Stewart, Fannie Barrier Williams, and Marita Bonner’

– however Lourde’s (Sister outsider) rejects rejection of difference and placing emphasis on concentrated ignorance, imitation of dominant and eradication of the subordinate difference But rather to acknowledge our differences but more importantly examine how they are separating us. (Sister outsider, year, 115)

Was Audre Lourde better at being less divisive? Or is PHC beginning the post-structuralist approach by examining her own site of lived knowledge and dismantling the differences, domination and erosion of Black Feminist ideals?

Interesting point – suppression of ideas that do exist in last paragraph on page 93. That fewer black women idea’s exist in literature is not indication of their existence but rather the suppression of ideas that could exist. The relative lack of other voices,
Has Collins broken the ceiling? IS she paving the path? Has she highlighted/called out publishers and academia? GO HER!

P.107 NOTE

“Strong mothers are threatening because they contradict elite while male definition of femininity” (p.107)

Matriarchs maligned in scholarship and popular media, basic ideas in ideology of domination.
Emphasis Black Feminist Thinkers place on respect. No-one respects us. Admonish each other to have self-respect and demand respect of others.

Walker phrase. V. Important – Blog! – Photoshop? p.107.

“But please remember, especially in these times of group-think and the right-on chorus, that no person is your friend (or kin) who demands your silence, or denies your right to grow and be perceived as fully blossomed as you were intended. Or who belittles in any fashion the gifts you labour so to bring into the world.” (Walker, 1983, 36)

In that sense is Collins more inclusive? Not just for the domain of the creatives and the already engaged black women?

CHAPTER 6: Black Women and Motherhood

P.118 NOTE

Becoming more confident in tone and content.

Bringing to mind the ‘Politics’ in title.
This book is more of a political review/argument/manifesto (?? – can’t read own writing)

Yes. It is sprinkled with epistemological standpoint(s), statements and phrases that within the wider content of the chapter are validated with examples. But Collins leaves many more questions than she answers. Perhaps this is the hook? The hook to bring you in and help empower you by re-satisfying black, women, feminist and white and elite feminist curiosities?
Due to accessibility in language and sentence construct?

p.136 NOTE

Ends w/Alice Walker. Some Originality in this chapter.
Chronicling the time-elemental relationship, judgement values of Black Motherhood. Anthropological/Ethnographic.

CHAPTER 7: Rethinking Black Women’s Activism

“Survival” key theme of book in respect to Black Women Cultures.

Re-positioning the ordinary in these heralded already as extra-ordinary.
Everyday women ie. Sara Brooks (p.140) as activists. Brings the political feminist and especially the intersectional feminist agendas to the realm of the lived experience and small site of action.
As such can argue that book and Collins is leading us to question our exclusionary/inclusionry practices. Even in the Black Academic, Political and Activist circles.
New thought  and action is more necessary ever now. It is all an amalgamation of inherited truths and values.

CHAPTER 7: Rethinking Black Women’s Activism

P.153 NOTE

Lerner 1972.

List of all Black Woman organisations – established activists. All already known and existed well before. Perhaps even many more by 1990.
However this one ties to clearly illustrate my hypothesis that Collins is a chronicler. That in stating all facets of the lived and inherited lives of Black women in a wider framework?!?!

P.157 NOTE

Clear distinction of difference and challenge to Status Quo and ways of reading in White Eurocentric = recall the past and …. cant read writing.

Dr. King – Church – Religion – Leadership. White Hierarchy?

P.158 – Note

Gender Distinction, Men Spokesperson. Women Centreperson. = Invisibility in public discourse, and silencing. But also appropriate platforms of worth.

CHAPTER 8: The Sexual Politics of Black Womanhood

P.170 NOTE

V. Intersting point. Well argued. Link Pornography to slavery, specially in regard to black women. .

White women as objects. Black women as animals. Meaning ‘white women become creations of culture’ the mind of white men, thereby an extension of their natures, their reasoned mind. The black women ‘receive no such redeeming dose of culture and remain open to the type of exploitation visited on nature overall’,


Chapter 10: Toward an Afrocentric Feminist Epistemology

P.202 NOTE

Collins justifying self as consciously embedding self as ethno/auto/chronicling/archivist
-But archivist would mean more inclusion of dates?! or emphasis on them.

Epistemological privilege highlighted also.

=Maybe this then is why success of this book is so vast. Different spheres. Cross-academic appeal. Cross generational, cross cultural, cross production also. History too.

P.204 NOTE

Highlight the inequalities in being “called out” so to speak. For epistemological stand point.


P.210 NOTE

Is Collins advancing a new methodological framework or is it one already inherent in her being a woman also? Uses empathy and uses first-hand observation and situating herself in experiences of other people. In this case a whole diaspora of Black, American, Afro-centric, Lesbian, Women? Mothers?

P.219 NOTE

Alternative epistemology – assessing knowledge claims.
Belief/Adherance to positivism suggested,
————— She called me out!! What??! ——————

Alternative framework epistemology. Did she knowingly engage, recreate or carve out a space for her/this archival/ experience-based epistemological standpoint? Therefore is she original? Original in methods but not in thoughts? in ideas? The very thing she wanted to be original in. Or cares about. But the idea of the application is a composite and then a fully thought framework also.

CHAPTER 11: Knowledge, Consciousness, and the Politics of Empowerment.

P.227 NOTE

Challenging, resisting of oppression on all alternative three lines.spheres (race, class and gender) through this book. But then adds on that Black feminist thought different a little more as it ‘reveals insights ..along other axes such as religion, ethnicity, sexual orientation, and age’ (227)

Also, 2nd edition she includes /more preface or intro

Situating herself in her experiences to allow herself to be validated – standpoint theory?


Power in speaking

You speak, I speak
and then we hear.
As we wonder separately,
Feigning we are freer.

The line crackles,
my arm stiffens,
as I walk down these streets.

Locate me in the here,
I am stood where we were once to be so near.
Sirens bleed by me,
Reminding me that you are sat in your tranquility.

You speak, I speak
You quieten.
I speak, You speak,
I am stifled.

Are either of us listened?


Will either of us listen?


I’ve been dealing with issues of power and access pretty much all day today. As I will for much of this coming year as my MA in Gender Studies progresses.. My thoughts are still fragmented at best and unformulated naive notions at worst. I’m aware I should paint something or draw but equally my eyes are drooping and my heard a buzzing nest of white noise. So here’s a quick stanza, I hope you found it eleganza!

Apologies for the stilted poetry and the hedging. But hope some parts or forms of it resonate someplace, whether is sound or ideals.


Default Man – Default Me?

So I’ve been debating since midnight whether or not to post this. I mean I’m trying to be disciplined and post something up everyday. If only to prove to myself that I can. But, at the same time I know I’m going to have to run a longer, further, probably even several articles to explain this one.

Oh well, I guess I have to bite the bullet sometime, and pray my paranoid anxieties don’t lead me to dream horrible things.

Today I (re-)ran across theory of the Default Man, pushed to the fore quite recently by Grayson Perry. The idea that the White, Middle-class, Middle-aged man is the norm, the ‘guy in charge’ and prevalent across our society. Now this theory is centuries old, for sure, despite being acknowledge, affirmed and challenged throughout history it hasn’t quite gone away. Just been chipped at, until some may argue even those who own but a small sector of the Default Man’s huge silhouette are having epistemological crisis’s in their selves. Be they white, middle-class, middle-aged or even just a man, any one of these are having the same stinking journey, full of crippling doubt, never-ending ailments and spiritual disease that’s rife in all of us.

Default Man

As a Woman of Colour* , it just got me thinking, due in part to my recent run-in with my old, bad, fucked up self, where do I fit in? What does a Default Woman look like? Is there such a thing as a default Asian, African, Hispanic, Jew, Muslim, Chinese, Pinoy, ..etc. etc.? Or does this one default apply to the entire globe? Because, you know, of course only the Western anglo-guys have ever conquered and colonised all of land and sea, across the whole wide world, right?! Since time immemorial; Thanks Alexander the Great!

Alexander the Great Mosaic
Alexander the Great Mosaic

I guess I would really like to explore what a default woman looks like, behaviourally speaking, but also in appearance and expectation, and perhaps contrast this with what an Asian woman like me, is expected to aspire too. What are the consequences of fulfilling these societal aspirations pushed on us, or for coming up short?

Also, as I thought earlier, if I a WOC, aspire to be respected, independent and content, for knowledge and dare I say some power **, what then? As has been so painfully pointed out to me on my journey to better myself and strive to be acknowledged and respected for myself and my mind, I might be “getting too big for my own boots”. By working towards higher knowledge and independence, I am seen by most people, across the social and cultural divide to be a range of different things; “a coconut”, “a bounty”, “a self-hating asian”, “a curiosity”, “misunderstanding”, “slow”, “silly”, “naive”, “bird”, “unable to get it“, “stupid”.. the list is sadly endless.

So perhaps this is the greatest flaw and one that should be pointed out and yelled louder. Instead of bemoaning that the Default Man is everywhere, maybe we can all try and change the angle. Look at how we treat and respond to those who try and negotiate access to these sites that we deem can, and must, only be occupied by the privileged few. We should encourage people of all colours, all genders, sexes, sexualities to be granted the ability to move freely. To grow, change, to nurture and expect to be nurtured on our way through our journeys in this life. Perhaps then we can begin an end to our unequal past.


*(I know shady term, I will totally explain why I use this another time – stay tunes ;P)


**(Only enough to be left in peace and provide a happy existence)