An analysis of Bell Hooks’ Postmodern Blackness Bell hooks critiques the exclusiveness of postmodern discourses and discussions, which are routinely fixated with conceptual conceptions such as "different" and "otherness" in her article Postmodern Blackness. The essay explores the significance of postmodernism to the black experience while also exploring issues of race, gender, and identity. It's an interdisciplinary essay that brings together postmodern theory, cultural criticism, African-American studies, and racial and gender politics. This crossing of academic lines allows bell hooks to emphasise the importance of postmodern insights to blackness while also warning against the postmodernist movement's exclusionary rhetoric, which echoes only the voices of white male intellectuals. Bell hooks begins her essay by pointing out postmodernist intellectuals' exclusionary discourses, which stylishly exploit concepts of difference and otherness. Despite the infinite importance of abstract thinking and postmodern visions to African-American experience, these concepts, even though they are part of the postmodernist discourse, have little to do with the African-American Civil Rights Movement. This "stuff" is unrelated to the genuine fight against racism and gender inequality that must be conducted. Hooks quickly clarifies that she is troubled not by postmodernism, but by the standard and coded language that white men intellectuals are accustomed to using. Postmodern writings, which are primarily directed at and against grand narratives of modernism and high modernism, are scarcely inclusive of black experience or black people's writings; more importantly, black women's voices are conspicuously absent from postmodern writings, as if they played no role in the emergence and shaping of African American identity. Despite the fact that she is an academic scholar, bell hooks positions herself outside of white academia, that is, she lacks conviction and is even sceptical about postmodernism's relevance to black people. The preservers and reproducers of a hierarchical discourse, specific to the now postmodern movement, contribute to this sensation of marginalisation, of being outside postmodern discourse. Black female readers should rethink their interest in a body of study that ignores their existence in and contribution to postmodern discourse because they perceive themselves as outside the "fellowships of discourse." While the existence of black female writers in mainstream postmodernist literature is obliterated, recurring texts on "different and otherness" manufacture consent and legitimacy in the university by spreading, indoctrinating, reinscribing, and replicating the same language. As a result, bell hooks proposes that including the voices of displaced, marginalised, exploited, and oppressed black people is essential for postmodernist practise. For the oppressed and marginalised to oppose new forms of oppression and subtle forms of dominance, new routes and outlets must be created. Bell hooks criticises postmodern discourse for its futility, arguing that while it claims to embrace heterogeneity and decentrism and advance new insights in order to include and embrace otherness, it actually engages in a language that is deeply embedded in grand narratives, the very thing it claims to oppose. It is an exclusionary rhetoric that obtains power by appropriating concepts such as difference and otherness. The importance of such a superior rhetorical discourse, which never includes the voices of black people, is promoted by white intellectual elites. Not only in speech, but also in writing habits and styles, postmodern ideas should be expressed. Despite the fact that the postmodern obsession with breakthrough concepts has given vital outcomes and aided in the advancement of new methods to welcome difference, it has remained disconnected from the reality of black people. This insular discourse, which never dares to delve into other cultures or people's lives for fear of being misinterpreted as a subtle form of imperialism, excludes black male and female artists. However, these superfluous rhetorical variations, according to bell hooks, may be harmful to radical liberation campaigns. Even though identity critique is at the heart of any postmodern discourse, hooks warns that it may be harmful to black people, arguing that because of the presence of a subversive white supremacy that prevents the formation of radical black subjectivity, it is necessary to consider the implications of any identity critique on oppressed groups. In order for the black people's struggle to be effectively understood and sympathised with, hooks adds that the politics of racism should be interwoven within the politics of diversity. Bell hooks sees crossing disciplinary lines of race, gender, sexism, postmodern theory, and cultural imperialism as a way to reclaim or wish for a critical voice. Popular culture should be involved in the battle to shape a critical voice since it speaks for the underrepresented and marginalised. Bell Hooks criticises postmodern thinking's practises, but acknowledges the value of its discoveries to the black experience. Bell hooks highlights the futility of talks and writings about difference and otherness in the context of the black experience since they are disconnected from the genuine fight that black people should be facing. She is hesitant and somewhat confused about the relevance of such an inward-looking discourse to their cause, even though she is convinced of the instrumentality of postmodern ideals to black people. She uses words like warily, mistrust, conscious, and perhaps to emphasise this. Bell hooks situates herself beyond the world of white academic intellectuals, as seen by this. She then references Andrew Ross's essay "Hip and the Long Front of Color" to show that black women's voices are not included in any discussion of black culture. She also refers to and quotes Robert Storr to support her assertion that postmodern discourse is indifferent to black people, people of other skins, and people of diverse cultures. She also uses Cornel West to convey the true condition of black people and the pessimism that has resulted from segregation and breakdown. She also refers to her book, Yearning: Race, Gender, and Culture Politics, in which she examines white supremacy and patriarchy, to emphasise the need of yearning for a critical voice, a critical subjectivity that should confront and eliminate racial and gender injustices. Bell hooks supports her assertion that postmodern discourse is at risk of contradicting its intentions, and that instead of being supportive of the underrepresented and oppressed, it may be antagonistic to liberation struggles, by quoting, referencing, and alluding to other sources and authorities. Bell hooks warns against postmodern intellectuals' obsession with hollow vocabulary that has no bearing on what is actually happening with black people. She attacks postmodernism's orientations, aberrations, and practises, rather than the movement itself. As a result, she proposes that postmodernism be mirrored in actual atÝtudes and writing styles. Postmodern insights, visions, and revolutionary ways of embracing otherness should be adopted in order for a critical black voice to develop. Bell hooks extols postmodernism in this way, arguing that adopting a critique of essentialism will help shape an awareness of multiple black identities and experiences, a concept that challenges readymade stereotypes of black people as belonging to a single unchanging, or incapable of changing, homogeneous entity.