Intersectionality: A Feminist Analysis

The forefront of the feminist sociology theory, Intersectionality, challenges the interdependent systems of discrimination that are deeply woven in American history. This concept acknowledges that a colorblind movement propels the majority forward and leaves the minorities in the dust. Even though, this movement admits to the imbalance of opportunities between people of color and their white counterparts, Intersectional Feminism is an unified movement that gives all woman the platform they need dismantle oppressive institutions.

“Intersectionality was a lived reality before it became a term” (Crenshaw). The term, Intersectionality, was coined in 1989 by Kimberle Crenshaw, but years prior to being named, around the late 1960’s and early 1970’s,

Was distinguishing another branch of Feminism needed? Isn't Feminism already for all women?” Feminism is a movement focused on equality between the sexes on political, social, and economic grounds, and its face was the face of an able bodied middle-class white woman. Intersectionality is focused on the interconnected nature of things like race, gender, and class as they apply, to a given group or individual, which create overlapping and interdependent systems of discrimination, or disadvantages. Intersectional Feminism was born out of “...Trying to conceptualize the way law responded to issues where both race and gender discrimination were involved” (Crenshaw). Yes, Intersectional Feminism shares the same concern about the sexual divide, but it refuses to let that overshadow the other pressing matters. Intersectional Feminism tackles issues regarding unbalanced opportunities between the gender identities, races, religions, classes, abilities, sexual orientations, and other

Unity in the embracement of heritage in no way equated with equality between the genders.

“Sex and the Chicana” and “Marriage- Chicana Style” were the two largest conferences during the May 1971 Mujeres Por La Raza Conference in Houston, Texas. “84% of the women there felt as though they were not encouraged to seek professional careers and education was not considered important for Chicanas, 84% thought that there was not equal pay for equal work, and 72% felt as though there was discrimination towards them in La Raza.” (Lambers).

The Chicana Feminist Movement distinguished themselves from the Anglo Feminist Movement and the Chicano Movement, who told Chicana’s that they needed to choose between being a woman and being Chicanx in the fight towards equality, by journalistically exploring and conferencing about the unique racial and sexual issues of the Chicana woman (Lambers).

Important figures in the movement include Mirta Vidal, Anna NietoGomez, Martha Cotera, and Gloria Anzaldua.