In her article “Intersectionality”, Brittany Cooper discusses Kimberlé Crenshaw’s article on intersectionality and some of the responses and critiques to the concept. In this paper, I will discuss my reactions to this article and how it relates to conflict resolution.
First of all, the thing that I thought about upon reading this article is that some of the critiques could be solved by intersectionality itself. First of all, Cooper references (pp. 7-8) allegations that intersectionality colludes with US imperialism (a claim I will return to later). Another example concerns the applicability of intersectionality across borders (p. 8) and a third involves a debate between universalizing the theory or keeping it particular (p. 10). In all these cases, the theory itself addresses the concerns, in that the point of the theory addresses how Black women face sexism and racism at the same time, not separately, and critiqued the tendency to focus on the otherwise privileged. Thus, this can include US imperialism and concerns beyond US borders. The way to address this is to not focus on the otherwise privileged in these discussions, but to note how differing marginalizations affect how people experience, say, US imperialism. Additionally, since structures vary, one should take into account how structures vary across cultures, and how crossing borders affects these structures. (Again, do not limit the focus to the most privileged, but be aware how axes of privilege and marginalization operate across borders.)
This is also tied in with whether or not intersectionality should remain about Black women or go universal. This is linked to conflict resolution in that, according to Tatsushi Arai, conflict is an incompatibility of goals. In this case, there could be a conflict if someone wants to universalize and another does not. However, conflict resolution seeks to find both/and solutions, something that is possible in this case, again using the theory itself. In this case, we can recognize the universality of Black women and, to return to Crenshaw’s original point, to not focus on the most privileged Black women. To return to US imperialism, Black women exist in many countries targeted. Cooper mentions that Crenshaw included Latinas (p. 2). It is noteworthy that Latin America also has a history of slavery (because Spain, France, and Portugal imported African slaves, just like USA did) and racism. Thus, some Latinas are Black as well. The way USA has behaved towards Latin America indicates that Black women are also victims of US imperialism. Following intersectionality’s point helps ensure those women’s voices are heard as well, and not just (educated, middle class) Anglo-African-American women.
One thing I noted is that Cooper includes Black femimists who critique intersectionality (pp. 4-5). I like this because this helps resist attempts to homogenize Black women, which I sometimes fear white liberals have a tendency to do. (In fact, I once participated in a Twitter chat on race led by a white guy, and he asked participants of color what they needed from white people and asked white people to sit the question out. Considering my background as Biracial but having largely grown up in white circles, I debated whether to reply or not. I decided to reply and request that white people not homogenize Black people.) I think this is also important for conflict resolution purposes. Social justice activists on social media often ask white people to listen to people of color (and that people who are privileged listen to those less privileged). In cases of disagreement, those who are more privileged could listen for the interests (reasons behind the positions) and needs of the differing parties and why each side has the position they have.
I would also like to return to the critique of intersectionality concerning US categories’ not being applicable across borders (p. 8). I previously suggested adjusting the categories and applying the theory to the specific marginalizations of other societies. Another view I heard was the limited applicability is irrelevant since US activists are focusing on issues specific to USA. However, my critique is that people cross borders and the world for decades has become increasingly connected. Thus, it would be useful to take this critique into consideration, since people will bring their biases with them. However, as I noted, intersectionality can be adjusted to ensure the most privileged are not the sole focus.
And, to return to the debate over the universal vs the particular, theories and frameworks are rarely static: they spread. For example, Christianity started among Middle Eastern Jews and is now a worldwide religion. Irshad Manji (a reformist Muslim feminist lesbian of South Asian descent and former refugee from Uganda) notes that Henry David Thoreau (a US thinker) was influenced by Eastern thought. Later, Gandhi was influenced by Thoreau, Dr. King by Gandhi, and Middle Eastern activists by King. To add to her idea, if an idea is relevant, people will adopt it for their own struggles, and it does not necessarily erase the original people who developed the idea. In fact, I would say this approach allows for solidarity across borders, and for various marginalized peoples to compare notes with each other and support each other’s struggles for liberation.
In sum, Brittany Cooper discusses some of the critiques of intersectionality, many of which could be addressed by intersectionality itself. Even though social structures vary across cultures, the framework can be localized to different locales and this can help make sure, even if we retain the focus on Black women, that that focus is not limited to the most otherwise-privileged. In short, perhaps, to paraphrase former UN secretary-general Kofi Annan in reference to the Universal Declaration of Human Rights, “We do not need to adjust intersectionality any more than we need to adjust the Bible or the Quran. What needs to be adjusted, is not so much the theory itself, but the behavior of its disciples.” Perhaps the theory does need slight adjustments, but, overall, it is the behavior and biases of followers of intersectionality that needs the most adjustment, and the tools to do so are provided by intersectionality itself.
seekeroftruthweb 