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Critical Review of Bell Hooks’ “Theory as a Liberatory Praxis”
In “Theory as Liberatory Praxis,” Bell Hooks’ focus is on her need to use the ‘claim’

theory, specifically the feminist one, which addresses issues not only on being feminist, but also

being Black and female. The author makes the sense of disconnection between academia and her

own life (Hooks 2). She argues that the leveling-out aspect of feminist theory is not just achieved

theorizing an issue that one has read; it should be examined from a detached and unemotional

manner, ensuring that theory is put into practice. Moreover, the author encourages people to

practice what they preach. A crucial component of what she refers to as ‘liberatory’ is the manner

in which theory as a practice can heal pain endured as far as during childhood. In her article, she

cites Dr. Alice Miller, who has suffered from child abuse, just like Hooks (Hooks 2). The

suffering led Miller to become an advocate for abused children in her capacity as a

psychoanalyst. Therefore, Hooks succeeds in showing that practicing the feminist theory can

bridge the gap between theory and practice and help people heal from childhood abuse.
Today, people do not consider that words and discursive thoughts, such as theories, can

help one in healing from abuse. However, as shown by most cultures, words are powerful.

Hook’s text relates to the course material Apologia, in particular, Socrates’ statement that

individuals are to consider and analyze their good and bad actions (19). In her article, Hooks has

opted not only to look at single words which can help in healing and become a better purson but

also theories (2). Apart from Miller’s child advocacy, which was motivated by her childhood

abuse, Hooks also survived child abuse and, thus, discussed other types of liberatory and

emancipatory theories as practices. Such theories as feminist, Black Nationalism, and queer ones

can be easily moved from to practice. Moreover, Hooks includes the succinct explanation of the
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dichotomy, which mainly exists between theory and practice, and adds that a gap emerges

because people place theory prior to practice. It implies that the theory-practice gap exists as

most people lack exposure to practice despite possessing theoretical skills.

According to Hooks, it is important to bridge the gap between the theory and what can be

done to help people in practice since the theory transforms outdated modes of thinking. The

author bridges the theory-practice gap by stating that the feminist theory remains empty words

until it has been put into practice, and it only benefits women when they practice it. Notably,

several other researchers have addressed the issue of turning the theory into practice in areas like

the broader feminist theory. In particular, it includes females’ rights in the law and feminism and

race and gender. The researchers Jones, on the one hand, and Cooper, on the other hand,

contribute to the discussion by focusing on Black feminism as a healing space for Black women

suffering from mental illness. Moreover, Janus talks about the third wave feminism as well as its

generational perspectives (255). In addition, Munro discusses the fourth feminism wave, the

current one. On the contrary, Sandoval focuses on oppressed immigrant females and women of

color and how they can speak out the issues and struggles that they face due to their gender and

race (20). Sandoval also makes a clear link between practice and theory through what she calls

‘Third World Feminism’ in the US (56). She shows how feminist practice has been effectively

used to change perspectives on women of color and how it has helped in fighting such issues as

gender-based discrimination and racial profiling. In such a way, different authors support Hook’s

position to practice femininity.

Sandoval discusses how women of color are growing closer to the society and recover

from racial segregation, and Janus bases her arguments on the three waves of feminism and

considers how each of these waves has impacted the change through putting theory into practice.

Moreover, Janus highlights the goals of each of the waves. In Janus’ case, the author has taken
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the approach of discussing the contribution of the waves and how this approach has bridged the

theory-practice gap. Consequently, Janus’ contribution is in line with Hook’s focus since she

argues that healing can be achieved through turning theory into practice.
In addition, Munro contributes to the discussion of the waves by focusing on the fourth

wave. The author suggests that the ‘call-out’ culture leads to the oppression of women and

involves blaming and shaming females for the choices that they make or their body shapes and

images. The culture is no longer necessary, and it has led to the creation of SlutWalks that fight

against anti-shaming. Moreover, the notion shows that the theory of shunning body shaming

should be put into practice by creating movements that are against such social evils. In such a

way, pro-woman feminists have shut down misogynist cultures, further advancing Hook’s idea of

overcoming oppression and discrimination by turning theory into practice.

Cooper also moves her perspective from theory to contemplation as practice in the Black

feminist discourse. The author argues that the early teachings she has received helped her turn

theory into an instrument for a social change and inquiry. Cooper suggests that people should be

taught at early ages on the importance of turning theory into practice. Similarly, Jones supports

Hooks’ perspective of turning theory into practice by discussing the various ways through which

feminist theory in Black women’s mental health and spaces has evolved. The authors have

moved from merely debating about the barriers that prevent Black females from accessing

mental health care to practice. In particular, the theory considers Black women’s struggles to be

important, and the mental health of females is contextualized in the case of a systematic racism.

In addition, Jones discusses ‘liberatory’ qualities that situate Black feminism in a historical and

cultural context and the role of feminist therapy in assisting women to heal. As a result, Cooper

and Jones agree with Hooks on the idea of healing females through words.
In general, Hooks shows that the theory has the capacity to heal. She also manages to

bridge the theory-practice gap, thus creating the appropriate environment for healing. The author
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says, “...I found a place where I could imagine possible futures, a place where life could be lived

differently. Fundamentally, I learned from this experience that theory could be a healing place”

(Hooks 2). Different authors who focus on feminist theories in their writings ensure that theory

creates lasting and positive change at professional and personal levels. As Hooks and authors

have shown, a theory should be moved from mere ideas on paper to the catalyst for healing,

change, and liberatory growth.

Works Cited
Cooper, Brittney C. "Love no Limit: Towards a Black Feminist Future (In Theory)." The Black

Scholar, vol. 45, no. 4, 2015, pp. 7-21.

Hooks, Bell. "Theory as Liberatory Practice." Yale Journal of Law & Feminism, vol. 4, no. 1,

1991, pp. 1-12, https://drive.google.com/file/d/0B6JsGy-

tWSQAMWZWT0luUC0wUEk/view
Janus, Kathleen Kelly. "Finding Common Feminist Ground: The Role of the Next Generation in

Shaping Feminist Legal Theory." Duke Journal of Gender Law & Policy, 2012, pp. 255-

285.
Jones, Lani V. "Black Feminisms: Renewing Sacred Healing Spaces." Affilia, vol. 30, no. 2 2015,

pp. 246-252.
Munro, E. Feminism: A Fourth Wave? Political Insight. London: The Political Studies

Association (PSA), 2013.

Plato and Socrates. Apologia. Translated by Benjamin Jowett, 2018.
Sandoval, Chela. Methodology of the Oppressed. Minneapolis, 2000.