16 The Development of Intersectionality: Linking Past to Present Discussions

Sofia Presser

November 19, 2023

GWS-183

The Development of Intersectionality: Linking Past to Present Discussions

Introduction:

Intersectionality. A phrase that was created to encompass many ideas, and allows for a blossoming framework of interconnectedness. The term was first coined in 1989 by Kimberlé Crenshaw, a professor of Critical Race Studies, constitutional law, and civil rights at the University of California Los Angeles and Columbia Law School in New York. While she had published notable work before her piece laying out the ideas of intersectionality for the first time, her article Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics changed the way ideas of race and gender will be seen forever ^[1]. Crenshaw devised this idea when attempting to dissect history in order to understand why race, gender, and economic status were all things interconnected, yet not something people choose to focus on.

Let’s examine the example of Crenshaw herself. She is a Black female feminist activist who focuses on racial, gender, and socioeconomic disparities. She is both Black and a woman, meaning that she not only faces disparities due to her race, but she is also a woman who faces gender discrimination. In her paper first introducing this concept, Crenshaw focuses on three court cases, DeGraffenreid v. General Motors, Moore v. Hughes Helicopter, Inc., and Payne v. Travenol ^[2]. Considering these cases as a foundational backbone for her article, she says “Intersectionality was a prism to bring to light dynamics within discrimination law that weren’t being appreciated by the courts,” therefore allowing for legal operations to understand that Black women experience two separate forms of oppression ^[3]. While Crenshaw’s paper was monumental within the field of academics, it reached extreme media attention when the word intersectionality was added to the Oxford English dictionary in 2015 and became a viral political and social sensation ^[4]. This idea of women of color occupying multiple sociological spheres, meaning sex and race, will be the focus of this paper in relation to the mass amounts of skepticism that has emerged since intersectionality became publicly recognized.

This essay will be discussing the genealogy of intersectionality before the concept was initially created by Crenshaw, and flow into the current day politics of where pundits stand on this issue. The Literature Review and Analysis sections will start off by interpreting Black feminist Audre Geraldine Lorde’s work to see where she used ideas of intersectionality in her writing, and manifested by the Combahee River Collective, in unison with one another. In order to do this, this paper will include quotes and anecdotes from both scholars’ work, which will allow room to illuminate the fundamental role Black feminists had on shaping feminist theory as a whole, while also emphasizing its relevance on current debates regarding feminist thought and the current polarization around the idea of intersectionality. In addition to using these early Black feminist’s manifestos to ground the argument, and Jane Coaston’s article The Intersectionality War written in 2020 will be referenced as examples of how the notion of intersectionality is used in current Black feminist rhetoric ^[5]. In addition to analyzing these four pieces, Mills’ concept of the sociological imagination will serve as a tool for understanding these readings ^[6]. After an analysis of these scholars, The Case section will include political commentator Ben Shapiro’s strong opinions on intersectionality and Tucker Carlson’s instigation of right-wing members’ prejudice towards the intellect. Through reviewing material reported by these men, this paper will dive into ideas on how to destigmatize the idea of viewing the world through a multiple-axis framework. When adapting this concept of intersectionality, groups currently in power will not lose what they have. Instead, the notion of intersectionality is a progressive framework that helps explain why society has functioned for so long through this prejudiced lens of focusing on certain ascribed characteristics as opposed to the interlocking attributes someone may obtain.

Lastly, the use of material discussed in class and theories that go hand-in-hand with intersectionality will be the backbone/framework for the analysis described. By leaning on theory while also understanding its faults, my goal is to generate that while intersectionality was not described by name in early feminist thought, the core values and ideas behind this theory were already present in literature dating way before Crenshaw. But without the groundbreaking contributions of Black feminists such as Lorde and The Combahee River Collective, society would not have achieved the significant progress it has made. Their tireless advocacy and profound insights have been instrumental in shaping a more fair world, underscoring the essential influence of feminist ideas in the advancement of society.

Theoretical Framework:

This essay will begin by interpreting Lorde’s The Master’s Tools Will Never Dismantle the Master’s House ^[7]. Audre Lorde was and still is one of the most influential Black feminist scholars of this time period. She was a widely acclaimed feminist poet who focused her “passionate writings on lesbian feminism and racial issues” ^[8]. Her pieces describing social justice issues and her personal struggles regarding her sexuality were some of the first of its kind. For instance, her piece The Master’s Tools Will Never Dismantle the Master’s House was extremely influential in society when the piece was written in 1984, yet still is as valuable today in 2023.

This essay discusses ideas of intersectionality in great depth, even before the phrase was created. In the beginning sentences, she writes “It is particular academic arrogance to assume any discussion of feminist theory without examining our many differences” (110) ^[9]. Lorde read this speech at the New York Institute for the Humanities conference in 1984. She says this sentence as her first time speaking at this conference, and immediately is able to call out the lack of diversity in it. She emphasized that by choosing feminist scholars to speak at this event who share the same racial, gender, and socioeconomic backgrounds, this only allows for a very skewed perception of self to be presented. Lorde then goes on to share how “difference must be not merely tolerated, but seen as a fund of necessary polarities between when our creativity can spark like a dialectic,” elaborating on the importance of not only choosing to focus on differences, but also celebrating the things that make each and every person unique (112) ^[10]. Lorde gave the speech as a call out to the conference for not only choosing two Black feminist speakers, but also sharing that she was chosen to speak on the differing roles of American women. This event’s organizers choosing to speak upon these disparities truly shows the lack of consideration feminist scholars have for Black women in the space, while also highlighting the issues they think they are fighting. Lorde writes “as women, we have been taught either to ignore our differences, or to view them as causes for separation and suspicion rather than as forces for change,” calling attention to the internal hierarchy that lies between all women (113) ^[11].

Through Lorde’s advocacy surrounding these ideas, she displays how differences are able to become forces of change, only if everyone is able to see them that way. Mill’s concept of the sociological imagination can be used to examine how people are aware of the disparities between Black feminist scholars and White feminist scholars, yet choose to hypocritically focus on differences as opposed to bridging the gap between the two groups: “The sociological imagination … enables [them] to take into account how individuals, in the welter of their daily experience, often become falsely conscious of their social positions,” showing the lack of care more powerful members of society have for others^[12] (2). By taking this theory into consideration when reading Lorde’s work, the challenges she poses towards her community of feminist scholars make sense. By this conference organizers asking her to speak on the importance of differences while also not taking into account the number of POC attending the event is the perfect example of that this theory is putting into practice. Lorde ends her speech by sharing “Now we hear that it is the task of women of Color to educate White women – in the face of tremendous resistance – as to our existence, or differences, our relative roles in our joint survival” (113) [footnoteLorde, Audre Geraldine, 1934-1992, The Master’s Tools Will Never Dismantle the Master’s House   in Sister Outsider: Essays and Speeches . Trumansburg, NY:  Crossing Press,  1984, pp. 190. [09-29-1979] S8108-D011[/footnote]. This encapsulates her argument by sharing a practicable application of her ideas by sharing that women of color have to endure the task of educating resistant White women about their existence and the differences the two groups share for the sake of collective survival.

While Lorde’s piece highlights the need for open conversation around differences and the different social spheres of stratification Black feminist scholars inhabit, A Black Feminist Statement written by the The Combahee River Collective shares important insights making the point that all “major systems of oppression are interlocking” (271) ^[13]. The Combahee River Collective was a group of Black Feminist scholars who met in conversation groups between the years of 1974-1980. In their time together, they published a statement that was to be used by social organizations, feminist groups, and the general public. They published this statement to share to the world what they were focusing on, which was the “commit[ment] to struggling against racial, sexual, heterosexual, and class oppression and see as our particular task the development of integrated analysis” (271) ^[14]. This goal and commitment allowed for members of this group to dissect and break down the social hierarchy that stands before society to this day, while giving readers the tools and opportunities to do so. They then go onto share their goal as Black feminists and people, “To be recognized as human, levelly human, is enough,” truly showcasing the consistent levels of daily oppression Black women have to face (274) ^[15]. This idea relates directly to Crenshaw’s idea of intersectionality, and the lack of care society has for Black citizens, especially Black women. They then write “[w]e know that there is such a thing as racial-sexual oppression that is neither solely racial nor solely sexual,” drawing out the basic framework of intersectionality theory in 1977 before it was known by that name ^[16].

Similarly, Crenshaw referred in her article Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics  ^[17] to the idea of a “single axis framework,” that puts Black women in social categories of either being Black or being a woman, which encapsulates what the Combahee River collective is saying (140) ^[18]. Another way of using Crenshaw’s idea of intersectionality to help define what The Combahee River Collective is saying is by going back to her point that “this single axis framework erases Black women in the conceptualization, identification and remediation of race and sex discrimination by limiting inquiry to the experiences of otherwise-privleged members of the group” (140) ^[19]. This quote allows for an example of how racial and sexual oppression cannot be conflated, and must exist separately in order to work in unison, without one characteristic prevailing the other. By adapting this single-axis framework, Black women will be deliberately forgotten as they are split between the spheres of racial and gender disparity. This also ties into the concept of the sociological imagination because we can use it to see how people should be able to see the disadvantages Black women are challenged with, yet society is so focused on the idea of equality that they are only able to tackle one ascribed trait at a time, race or sex. For serious societal changes to occur, these inadequacies must not only be identified and recognized, but need active understanding and undoing of the current hierarchy that is imposed upon us. This paper will now transition onto the current political implications that the concept of intersectionality has on the world, and the ways in which White men with social status have taken this idea and transformed it into something that is not only a contested idea, but something used against women of all races.

The Current Debate on Intersectionality:

This paper has discussed the interconnectedness of intersectional thinking before it was addressed byCrenshaw. Currently, this idea has taken over the world by storm, and it has become a large conversation in non-political discussions regarding race and gender, while it has also entered the political sphere, with right-wing Republicans taking this idea and using it against the Democrats. Ben Shapiro, a conservative political commentator on FOX news, posted a tweet to his six million followers on February of 2018 sharing that “[i]ntersectionality is so stupid,” which was liked by over 2000 people ^[20]. In 2017, he had already posted for his nine million facebook followers that “belief in intersectionality makes you a worse human,” which received over 1,400 likes ^[21]. Over all social media platforms, Shapiro has garnered over nineteen million followers, with his podcast being the eleventh most popular radio show in the United States ^[22]. According to today.yougov.com, “65% [ of listeners] have heard of” him, and he is ‘liked by 31%’ of listeners, ‘disliked by 17%,’ and ‘17% [remain] neutral”” (1). ^[23]. Shapiro has also been quoted saying that the ideas of intersectionality have created “a hierarchy of victimhood,” where “the more oppressed groups a person belongs to, the higher their status and the more weight their words carry” (Christian Science Monitor) ^[24]. All of these ideas seem to be pretty extreme, but come down to the basis of one main idea: Shapiro feels so strongly about the concept of intersectionality because he feels as though this idea “puts straight, white, cisgender men at the bottom” (Christian Science Monitor) ^[25]. This is the opposite of how society functions yet many other conservative politicians believe similar notions.

When using the concept of the sociological imagination to help make sense of these outrageous comments, it is easy to see why Shapiro believes that intersectionality pushes White men to the bottom of the social hierarchical pyramid. As discussed above, the sociological imagination allows us to understand why people “often become falsely conscious of their social positions,” which is why Shapiro believes that by addressing POC as not only individuals, but also through their gender, creates a new level of social stratification (2) ^[26]. What Shapiro fails to understand is where he believes that by acknowledging someone’s race and gender, this allows for White men to lose power and society. Lorde writes how this is impossible, as even when exploring the ideas of the master’s house and the tools women have to dismantle them, “only the most narrow perimeters of change are possible and allowable” (112) ^[27]. Lorde shows how this is impossible. Even when using the same tools White men have used to gain social mobility, such as their lack of awareness of social hierarchy or copious amounts of money, Black women and women of color will never be given the same recognition. Regardless of the steps Black women are able to take to obtain upwards mobility, this disparaging gap that stands between them and White men will likely lesson but never close.

In addition to acknowledging Shapiro’s distaste towards intersectionality, Tucker Carlson, a conservative news anchor who worked on FOX before he was fired earlier this year, has made many public statements regarding intersectionality and the harm it is causing towards society. In the Youtube video “The Never-ending Car Crash of Intersectionality” that was originally broadcasted to FOX news, Carlson is video taped sharing “democrats know they have to believe all women, they’ve told us that countless times” (2:34-2:36) ^[28]. This sentence is shared after he is mentioning the story of a women who stated that she was sexually assaulted by a Virginia politician. This sentence shows how little Carlson, along with many other White men, feel and seem to care when it comes to women, regardless of race. He then goes on to add that “back then, sexual politics seemed more important than race politics. And now, it’s the other way around. It’s the never ending car crash of intersectionality” (3:25-3:30) ^[29]. Comments like these will always arise when discussing the notion of intersectionality, and the lack of knowledge older White men have regarding this sociological concept. If he was able to learn that sexual and race politics are combined and will always function in unison, he would realize the statements he is pushing to the world are completely false. White men in power with millions of viewers will always be widely accepted throughout society, even if the claims that they are making are wrong and hurtful. Understanding not only intersectionality, but ideas that aren’t created and pushed throughout society through a single-axis lens would allow for a greater understanding of how institutions function the way they do.

Carlson’s Video: ^[30]

Addressing the framework of intersectionality as a contentious political topic is hard to synthesize, because White men are so afraid of losing their social status, they are unwilling for anyone else to experience social mobility. On the contrary, accepting that a person can suffer discrimination simultaneously because of being Black and also a woman does not disparage a White cisgender, straight man’s reputation in society. By Shapiro calling out ideas of intersectionality, he misses Crenshaw’s point as a whole. In another article written by Jane Coaston tilled The Intersectionality Wars, she sheds light onto why these White political men may feel belittled by this concept in the 21st century ^[31]. Coaston writes “because you’re a minority, you get special standards, special treatment in the eyes of some” (1) ^[32]. “Some” in this instance would be Ben Shapiro and Tucker Carlson. This quote shows why these White men may feel like their social status is overlooked when someone from a marginalized group may enter into the public eye. When writing this piece and reflecting on Black feminist’s scholars’ writing, Black women expected for any women of color to completely surpass White men in the social hierarchy.

Similarly, the Combahee River collective argued that: “We have a great deal of criticism and loathing for what men have been socialized to be in society: what they support, how they act, and how they oppress. But we do not have the misguided notion that it is their maleness, perse-ie., their biological maleness – that makes them what they are” (275) ^[33]. In this quote the Combahee River collective addresses the true reality of the social dynamics that currently influence society. Men are socialized to believe that they are not only superior to women, but that White men have the most power and all other groups fall beneath them. This quote explains the reactions by conservative politicians such as Shapiro and Carlson, and their ideas about intersectionality. They begin to worry when they see gaps in society where men begin to lose even a touch of the control that they have. If Shapiro and other conservative pundits were able to realize that Lorde, The Combahee River Collective, and Crenshaw were not trying to rewrite history and make women of color above all, would this create more respect for the notion of intersectionality? The aversion that anyone has to this idea shows a lack of general knowledge and how society functions.

And sadly, it isn’t just White men who are worried about these ideas. Lorde and The Combahee River collective wrote their pieces in attempts to unite feminists across the country regardless of their race. Especially during the feminist First Wave, White women believed that by writing books and sharing stories of their struggles with men and the patriarchal hierarchy that falls upon them would apply to anyone. As shown by Second and Third Waves of feminism, this is absolutely not the case. By crafting work that centers around a Euro-centric female perspective, such as Mary Wolstoncraft’s book A Vindication of the Rights of Woman published in 1792, this creates everlasting gaps between White women and women of color ^[34]. Lorde’s speech regarding that Master’s tools was aimed towards White women, and she ends her speech by posing the question, “what about interracial cooperation between feminists who don’t love each other” (114) ^[35]? This idea captures the true issues that feminists across the field face, and lack of attention and affirmation for women of color. By allowing differences to be leading points of the conversation, this creates room for open dialogue to be directed towards all.

For substantial change to occur, women and men regardless of race must understand the current social hierarchy the world functions under. This understanding will allow for the concept of intersectionality to be taken for what it is; a lens to piece together how different forms of discrimination and oppression overlap. If someone sees eyeing race and gender as two separate ideas that have no connections whatsoever, society will never evolve from the current position it is in. Crenshaw’s piece created room for new ideas regarding race and gender to emerge. Without her work, and the incredibly brilliant Black feminist thought that came before her, society would only focus conversations and ideas through a White lens, which happens the majority of the time. These theoretical contributions are change makers. Change needs to occur for society to evolve. Without change, society will be stuck in a never ending cycle of disparity and hate. We will need to work together in order for substantial change to occur, and that means all races and all genders will need to acknowledge the privilege or disadvantages they face, and work in unison to create frameworks that will allow for transformation.

Revealing Intents and Addressing Misconceptions:

Throughout this essay, Crenshaw, Lorde, and The Combahee River collective were all referenced when discussing the ideas of intersectionality. While Crenshaw coined the term, many other Black feminist scholars made contributions using this idea before it was officially known in its current formation as intersectionality. By examining the interlocking nature of discrimination and the multiple forms of oppresion that effect women of color, intersectionality has become a crucial lens for understanding the complexities behind social disparities.

Currently, many Republican politicians and members of society believe that the concept of intersectionality threatens the social power that they currently possess. In her article published in 2020, Coaston writes “on the right, intersectionality is seen as the ‘new caste system’ placing non-white, hetero sexual people at the top” (1) ^[36]. She then goes onto describe how right politicians believe that “intersectionality is thus ‘really dangerous’ or a ‘conspiracy theory of victimization’” (1) ^[37]. This idea of “victimization” is what conservatives believe to be intersectionality. By sharing that you may face discrimination in multiple facets of your life, republicans conclude that this counts as victimizing yourself, and therefore your problems may mean more than theirs. This adverse reaction brings brings me to believe these conservative men are unable and unwilling to view intersectionality and Black feminist theories in the way they were created to be perceived. This lack of recognition and misunderstanding is due to both groups having to adhere to different societal standards in order to live a normal life. Republicans refer to intersectionality as a “new caste system” in order to invalidate marginal groups problems. Intersectionality is a concept that allows for recognizing and tackling the complex and intersecting forms of oppression experienced by marginalized communities, with a particular focus on the experiences of Black women. While Crenshaw’s work used court cases to help her explain her crucial concept of intersectionality, this idea can be applicable to many life scenarios, whether this may be in the political, academic, or social spheres. Intersectionality acts a lens in order to understand how race and gender work in unison as forms of oppression. Recognition will be the first step. And once that is able to occur, hopefully significant change will appear.