Feminism is generally believed to have originated in the West, as over time it took on the role of “science” (Mangena, 2003). As a science, Western feminism insists that it should be adopted by women around the world and used to address their specific and fundamental problems. However, women of the African diaspora have come to deny this universality and define their own struggle. Uprooted from their homeland and sent to lands in Latin America and the United States, Black women experience a unique intersection of racism and sexism. Furthermore, it is through self-definition and affirmation that women of the African diaspora come together to fight for freedom, justice and equality. Whether through colonialism or feminism, white people have always insisted that their way of life was correct. Additionally, white people often travel to other worlds to bring civilization and save savages from themselves. Traditionally, many white feminist scholars have not included the voices of black women in their circles. This historical suppression of Black women's ideas has had a marked influence on feminist theory (Spurlin, 2010). That said, one model of suppression is that of omission. This is evident because Black women have been silenced in their struggles. Another pattern of repression lies in what Hill-Collins describes as “paying lip service to the need for diversity” (2009). This happens by changing little from your own practice. In this case, white women admit that they are not qualified to talk about the experiences of black women because they are not black. However, they often include safe, “selected” voices of Black women to avoid or counter criticism that they are racist (Collins, 2009). Eit...... middle of paper......id=21104044079507McKay, Nellie. (1992). Remembering Anita Hill and Clarence Thomas: What Really Happened When a Black Woman Spoke Out. Competing with justice, generating power. Toni Morriaon, 269-289. New York: Pantheon. Print.Moreno Vega, M. (2012). Afro-Boricua: Nuyorican de Pura Cepa. Women Warriors of the Afro-Latin Diaspora (77-96). Houston: Arte Público Press. Print.Rivera Lassén, A. (2012). Black Girls Ride Tricycles Too: Thoughts from the Identity of an Afro-Descendant and Feminist Woman. Women Warriors of the Afro-Latin Diaspora (67-76). Houston: Arte Público Press. Print.Spurlin, William J. (2010). Resisting heteronormativity/resisting recolonisation: Affective bonds between indigenous women in southern Africa and postcolonial feminist history differences. Feminist Review, 95, 10-26. Network. May 5, 2014. http://www.jstor.org/stable/40928107