Trinidadian and American academic and activist Carole Boyce Davies also presents the black female body as normative to blackness, but in her scholarship (Black Women, Writing and Identity, 1994, and Moving Beyond Boundaries: Black Women's Diasporas, edited with Molara Ogundipe-Leslie, 1995) produces a vision of diaspora in which black women, queer and straight, are linked to communities all over the globe through shared cultural practices, political beliefs and intellectual concerns. Davies, like American and Caribbean activist and poet Audre Lorde, cannot be linked with an Afropessimist tradition, however, even though both intellectuals' assessment of the power of white racism and its effects is unstinting. Instead, Lorde and Davies both point to a black feminist cultural history of resistance and of sustaining practices within hostile racist environments that enable the survival of black diasporic communities. Dutch and Surinamese scholar and activist Gloria Wekker has argued (The Politics of Passion: Women's Sexual Culture in the Afro-Surinamese Diaspora, 2006) even further that black women across the diaspora can and do make their own communities, communities that, while not rejecting men, nonetheless possess their own uniquely gendered characteristics. Similarly, black German scholar, filmmaker and activist Fatima El-Tayeb argues (European Others: Queering Ethnicity in Postnational Europe, 2011) that black Europeans, straight and gay, can and should make common political cause with other racial minorities in Western Europe because they are all defined as 'Other', or wholly foreign and hostile to dominant white European mores.