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  1. Alison Bailey (2008). On Intersectionality, Empathy, and Feminist Solidarity. Peace and Justice Studies 18 (2):14-36.
    Naomi Zack's Inclusive Feminism: A Third Wave Theory of Women's Commonality (2005) begins with an original reading of the paradigm shift that ended U.S. second wave feminism. According to Zack there has been a crisis in academic and professional feminism since the late 1970s. It grew out of the anxieties about essentialism in the wake of white feminist's realization that our understandings of "sisterhood" and "women" excluded women of color and poor women. This realization eventually lead to the movement's foundational (...)
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  2. Lawrence Blum (2007). Three Kinds of Race-Related Solidarity. Journal of Social Philosophy 38 (1):53–72.
  3. Raymond Critch (2010). Shelby's Account of Solidarity and the Problem of Compatibility. Journal of Social Philosophy 41 (4):491-511.
  4. Tommy J. Curry (2009). I'm Too Real For Yah. Radical Philosophy Review 12 (1/2):61-77.
    I am interested in looking at Krumpin’ through what I am calling the “politics of submergence.” If my world is chaotic, if my Blackness is my murderer, can I be expected to create beauty? Can my art be transformative? My paper argues that Krumpin’ is in fact transformative, not to the extent that it perpetuates hope, but maintains its social pessimism. In accepting both the conditions that have sustained the racial marginalization of African descended people, and the impotence of this (...)
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  5. Eddie Glaude (2001). Pragmatism and Black Identity: An Alternative Approach. Nepantla 2 (2):22.
  6. Eddie S. Glaude (2007). In a Shade of Blue: Pragmatism and the Politics of Black America. University of Chicago Press.
    In this timely book, Eddie S. Glaude Jr., one of our nation’s rising young African American intellectuals, makes an impassioned plea for black America to address its social problems by recourse to experience and with an eye set on the promise and potential of the future, rather than the fixed ideas and categories of the past. Central to Glaude’s mission is a rehabilitation of philosopher John Dewey, whose ideas, he argues, can be fruitfully applied to a renewal of African (...)
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  7. Lewis R. Gordon (1999). Pan‐Africanism and African‐American Liberation in a Postmodern World: A Review Essay. [REVIEW] Journal of Religious Ethics 27 (2):333-358.
    This review essay explores Josiah Young's project of developing a liberatory Pan-Africanism that is attuned to cultural diversity and Victor Anderson's advocacy of postmodern cultural criticism in African-American religious thought. After situating African-American religious thought as a branch of Africana thought, the author examines these two religious thinkers' work as an effort to forge a position on African-American religious thought--including its relation to theology--in an age where even theory is treated as a god that is about to die. At the (...)
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  8. Cressida J. Heyes (2006). Changing Race, Changing Sex: The Ethics of Self-Transformation. Journal of Social Philosophy 37 (2):266-282.
  9. Yalonda Howze & David Weberman (2001). On Racial Kinship. Social Theory and Practice 27 (3):419-436.
  10. Sally J. Scholz (1997). The Duty of Solidarity. Philosophy in the Contemporary World 4 (3):24-33.
    Catholic Social Teaching of late has a lot more in common with feminist moral theory than might be evident at first glance. After a brief explanation of Catholic Social Teaching’s duty of solidarity, and a look at some of the feminist critiques of this solidarity, I point out some of the significant similarities between feminist ethics and the duty of solidarity. The last section focuses on community and care, the epistemological role of experience and the world view of the other, (...)
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  11. Sunera Thobani (2005). Book Review: Chandra Talpade Mohanty. Feminism Without Borders: Decolonizing Theory, Practicing Solidarity. Durham, N.C.: Duke University Press. 2003. [REVIEW] Hypatia 20 (3):221-224.
  12. Dwayne A. Tunstall (2010). Review Essay: An Odd Black Solidarity, Indeed: Tommie Shelby, We Who Are Dark: The Philosophical Foundations of Black Solidarity (Cambridge, Ma: Harvard University Press, 2005). Philosophy and Social Criticism 36 (1):111-122.
  13. David Weberman (2001). On Racial Kinship. Social Theory and Practice 27 (3):419-436.
  14. Allison Weir (2008). Global Feminism and Transformative Identity Politics. Hypatia 23 (4):pp. 110-133.
    In this paper, Weir reconsiders identity politics and their relation to feminist solidarity. She argues that the dimension of identity as “identification-with” has been the liberatory dimension of identity politics, and that this dimension has been overshadowed and displaced by a focus on identity as category. Weir addresses critiques of identification as a ground of solidarity, and sketches a model of identity and identity politics based not in sameness, but in transformative historical process.
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