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Identity politics is politics based on a particular identity, such as race, nationality, religion, gender, sexual orientation, social background, caste, and social class. The term could also encompass other social phenomena which are not commonly understood as exemplifying identity politics, such as governmental migration policy that regulates mobility based on identities, or far-right nationalist agendas of exclusion of national or ethnic others. For this reason, Kurzwelly, Pérez and Spiegel, who discuss several possible definitions of the term, argue that it is an analytically imprecise concept.
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Feminist legal theory, also known as feminist jurisprudence, is based on the belief that the law has been fundamental in women's historical subordination. Feminist jurisprudence the philosophy of law is based on the political, economic, and social inequality of the sexes and feminist legal theory is the encompassment of law and theory connected.The project of feminist legal theory is twofold. First, feminist jurisprudence seeks to explain ways in which the law played a role in women's former subordinate status. Feminist legal theory was directly created to recognize and combat the legal system built primarily by the and for male intentions, often forgetting important components and experiences women and marginalized communities face. The law perpetuates a male valued system at the expense of female values. Through making sure all people have access to participate in legal systems as professionals to combating cases in constitutional and discriminatory law, feminist legal theory is utilized for it all.
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Intersectionality is a sociological analytical framework for understanding how groups' and individuals' social and political identities result in unique combinations of discrimination and privilege. Examples of these factors include gender, caste, sex, race, ethnicity, class, sexuality, religion, disability, height, age, weight and physical appearance. These intersecting and overlapping social identities may be both empowering and oppressing. However, little good-quality quantitative research has been done to support or undermine the practical uses of intersectionality.
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Kimberlé Williams Crenshaw is an American civil rights advocate and a leading scholar of critical race theory. She is a professor at the UCLA School of Law and Columbia Law School, where she specializes in race and gender issues.
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The personal is political, also termed The private is political, is a political argument used as a rallying slogan of student activist movements and second-wave feminism from the late 1960s. In the context of the feminist movement of the 1960s and 1970s, it was a challenge to the nuclear family and family values. In 1970, the phrase was popularized by the publication of a 1969 essay by feminist activist Carol Hanisch under the title "The Personal Is Political". The phrase and idea has been repeatedly described as a defining characterization of second-wave feminism, radical feminism, women's studies, or feminism in general. It has also been used by some women artists as the underlying philosophy for their art practice.
Misogynoir is a term referring to the combined force of anti-Black racism and misogyny directed towards black women. The term was coined by black feminist writer Moya Bailey in 2008 to address misogyny directed toward black transgender and cisgender women in American visual and popular culture. The concept of misogynoir is grounded in the theory of intersectionality, which analyzes how various social identities such as race, gender, class, age, ability, and sexual orientation interrelate in systems of oppression.
#SayHerName is a social movement that seeks to raise awareness for Black women victims of police brutality and anti-Black violence in the United States. The movement's name was created by the African American Policy Forum (AAPF). #SayHerName aims to highlight the gender-specific ways in which Black women are disproportionately affected by fatal acts of racial injustice. In an effort to create a large social media presence alongside existing racial justice campaigns, such as #BlackLivesMatter and #BlackGirlsMatter, the AAPF coined the hashtag #SayHerName in December 2014.
Intersectionality is the interconnection of race, class, and gender. Violence and intersectionality connect during instances of discrimination and/or bias. Kimberlé Crenshaw, a feminist scholar, is widely known for developing the theory of intersectionality in her 1989 essay, "Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics". Crenshaw's analogy of intersectionality to the flow of traffic explains, "Discrimination, like traffic through an intersection, may flow in one direction, and it may flow in another. If an accident happens in an intersection, it can be caused by cars traveling from any number of directions and, sometimes, from all of them. Similarly, if a Black woman is harmed because she is in the intersection, her injury could result from sex discrimination or race discrimination."
White feminism is a term which is used to describe expressions of feminism which are perceived as focusing on white women but are perceived as failing to address the existence of distinct forms of oppression faced by ethnic minority women and women lacking other privileges.Whiteness is crucial in structuring the lived experiences of white women across a variety of contexts. The term has been used to label and criticize theories that are perceived as focusing solely on gender-based inequality. Primarily used as a derogatory label, "white feminism" is typically used to reproach a perceived failure to acknowledge and integrate the intersection of other identity attributes into a broader movement which struggles for equality on more than one front. In white feminism, the oppression of women is analyzed through a single-axis framework, consequently erasing the identity and experiences of ethnic minority women the space. The term has also been used to refer to feminist theories perceived to focus more specifically on the experience of white, cisgender, heterosexual, able-bodied women, and in which the experiences of women without these characteristics are excluded or marginalized. This criticism has predominantly been leveled against the first waves of feminism which were seen as centered around the empowerment of white middle-class women in Western societies.
Queer of color critique is an intersectional framework, grounded in Black feminism, that challenges the single-issue approach to queer theory by analyzing how power dynamics associated race, class, gender expression, sexuality, ability, culture and nationality influence the lived experiences of individuals and groups that hold one or more of these identities. Incorporating the scholarship and writings of Audre Lorde, Gloria Anzaldúa, Kimberlé Crenshaw, Barbara Smith, Cathy Cohen, Brittney Cooper and Charlene A. Carruthers, the queer of color critique asks: what is queer about queer theory if we are analyzing sexuality as if it is removed from other identities? The queer of color critique expands queer politics and challenges queer activists to move out of a "single oppression framework" and incorporate the work and perspectives of differently marginalized identities into their politics, practices and organizations. The Combahee River Collective Statement clearly articulates the intersecting forces of power: "The most general statement of our politics at the present time would be that we are actively committed to struggling against racial, sexual, heterosexual, and class oppression, and see as our particular task the development of integrated analysis and practice based upon the fact that major systems of oppression are interlocking. The synthesis of these oppressions creates the conditions of our lives." Queer of color critique demands that an intersectional lens be applied queer politics and illustrates the limitations and contradictions of queer theory without it. Exercised by activists, organizers, intellectuals, care workers and community members alike, the queer of color critique imagines and builds a world in which all people can thrive as their most authentic selves- without sacrificing any part of their identity.
Andrea J. Ritchie is a writer, lawyer, and activist for women of color, especially LGBTQ women of color, who have been victims of police violence. An abolitionist, her activism consists of demand for the elimination of police and prisons. She is the author of Invisible No More, a history of state violence against women of color, and co-author of No More Police: A Case for Abolition with Mariame Kaba.
All the Women Are White, All the Blacks Are Men, But Some of Us Are Brave (1982) is a landmark feminist anthology in Black Women's Studies printed in numerous editions, co-edited by Akasha Gloria Hull, Patricia Bell-Scott, and Barbara Smith.
Resistance literature includes but is not limited to fiction, cinema, drama, poetry, visual art, and song, reflecting the many forms of political resistance throughout history. Resistance literature and media actively resist oppression or oppressive systems in a creative manner. Resistance literature is one of the frameworks of art that allows movements to communicate and preserve stories of resistance.
Abolitionist teaching, also known as abolitionist pedagogy, is a set of practices and approaches to teaching that emphasize abolishing educational practices considered by its proponents to be inherently problematic and oppressive. The term was coined by education professor and critical theorist Bettina Love.
References
- 1 2 3 4 5 Williams, Lena (October 2, 1990). "Black Woman's Book Starts a Predictable Storm". The New York Times . Archived from the original on April 2, 2015.
- ↑ Millner, Denene (July 16, 1996). "Waiting to Experience Marriage Books Challenge Black Women to Stop Tarrying & Start Marrying". New York Daily News. Archived from the original on August 15, 2011.
- ↑ Smith, Elmer (October 28, 1991). "Marriage of Civil Rights, Women's movement is sore point". The Pittsburgh Press. Retrieved March 17, 2010.
- 1 2 3 Simmons, Sheila (September 2, 2013). "The Return of Shahrazadd Ali". 1 September 2013. Liberty City Press. Retrieved November 25, 2013.
- 1 2 3 Fitten, Ronald K. (December 3, 1990). "Shahrazad Ali Points Finger at Black Women—Controversial Author to Speak at Paramount Theater Tonight". The Seattle Times. Retrieved November 25, 2013.
- 1 2 3 4 Page, Clarence (November 2, 1990). "Black writer's trashy book is target of black humor". Toledo Blade . Retrieved March 17, 2010.
- ↑ Crenshaw, Kimberlé (July 1991). "Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color". Stanford Law Review . 43 (6): 1241–1299. doi:10.2307/1229039. ISSN 0038-9765. JSTOR 1229039 . Retrieved August 24, 2020.
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