In their introduction to Feminist Genealogies, Colonial legacies, Dem tures, Jacqui Alexander and Chandra Mohanty call attention to t mation as women of color in a particular location-the Unit (Alexander and Mohanty 1997). Though they chart how their p feminist consciousness emerged with respect to anticolonial str other parts of the world (Trinidad and Tobago, and India), it w learning" the peculiar brand of US North American racism" th were confronted with the identity and discourse of" US women to which their own experiences were being domesticated (xiv). T own feminist formation has occurred primarily within education tutions in the United States, I nevertheless would echo Alexand Mohan ty's words in saying that I was not born a woman of color so, here-meaning, even more specifically, at my home institut Specifically, I became a woman of color, as opposed to an Asian can woman, an interpreter of literature, or even a professor of studies, when I was hired to teach the women of color core cours at ucla.

Though it would be convenient to explain the curricular commit to courses like" Women of Color in the US" as a function of under ate demand, I would suggest that more complex and troublesome ments on the part of women's studies' faculty sustain this cou also incapacitate it deeply. Women's Studies 130 and some, but courses of a similar genealogy fulfill a diversifying, metacritical, an