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+For feminists of color, theorizing has always occurred in the margins (Hurtado, 1992; Pollard and Welch, 2006). As women of color, we occupy a precarious position in academe. Despite being invisible, ignored, disrespected, and our work often devalued, women of color have redefined the margins (hooks, 1984) often through our scholarship. By writing about our experiences in the margins, we pro- vide rich insight as to our roles as faculty, researchers, and mentors. Rejecting the dominant’s definition of reality is central in enabling women of color in developing a positive self-concept (hooks, 1990). We actively resist external definitions, and self-define, seeing ourselves as survivors rather than victims. Only recently has this perspective been recognized. Holding an outsider within position (Collins, 1986) and being in the margins allows for a unique perspective that includes understanding the dominant group’s actions as well as their espoused ideologies. The perspective from which women of color view our marginality is central in defining ourselves. Instead of accepting this marginality as disabling, we reconstruct our own definition of who we are— to reflect a positive image, rather than negative. Regardless of our reality of experiencing oppression daily, we always have the power to redefine self. We cannot live our lives based on what the colonizer’s definition is of us, we need to define who we are on our own terms. As hooks argues, "We are not looking for that Other for recognition. We are recognizing ourselves . . ." (hooks, 1990, p. 22). Despite the limits set on women of color, the power lies within us to redefine the self. However, redefining self is only part of the process of becoming subject. The other critical part of becoming subject is becoming critically conscious of how social structures reproduce inequality. Becoming subject emerges as one comes to understand how structures of domination work in one’s own life, as one develops critical thinking and critical consciousness, as one invents new, alternative hab- its of being, and resists from that marginal space of differ- ence inwardly defined (hooks, 1989). Fundamental to claiming our right to subjectivity is the insistence that we must deter- mine how we will be and not rely on colonizing responses to determine our legitimacy. Becoming personally empow- ered through self-knowledge, even within conditions that severely limit one’s ability to act is essential for the libera- tion process. Change can occur internally—in the private, personal space of an individual woman’s consciousness. Collins (2000) argues, By persisting in this journey of becoming more critically conscious toward self-definition, we can empower our- selves. When linked with each other, our individual struggles take on a new meaning. A changed consciousness encour- ages people to change the conditions of their lives and this change occurs through action. A critical mass of individuals with a changed consciousness can in turn foster women’s collective empowerment. The process of becoming subject also includes, moving from silence to language, from indi- vidual, to group action (Lorde, 1984). |