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Intersectionality Quotes

Browse 109 quotes about Intersectionality.

Intersectionality Quotes

“Any conversation on the left these days, it's always so competitive, it's always each person trying to outperform the person before them in terms of their oppression or their lack of privilege or their personal trauma or, like, the fact that actually they’re Jewish or actually they’re bisexual, or guess what, they’re a quarter this or that ethnicity, which gives them the right to speak or the right to take offence or whatever. It’s a marketplace! Yet again! You can dress it up in the language of sensitivity and social justice and blah blah blah, but the point of intersectionality isn’t to learn how to transcend our differences, or eliminate them, the point isn’t solidarity, it’s about shoring up your brand, cornering the market, everyone out for themselves, maximising profit and minimising risk—' ‘I can’t believe I’m hearing this,’ Amber said. ‘It locks us into our differences,’ Tony said, ‘it’s segregationist. And it’s also just advertising. It’s brand management. That’s my point. We’re still inside the fucking paradigm!”

“We should be judging the effectiveness and value of any of our solutions by how well they'd work for people with the least institutional power.”

“We should be judging the effectiveness and value of any of our solutions by how well they'd work for people with the least institutional power. Aside from idealism, it's pragmatic—if marginalized users are the people being targeted the most and being targeted the worst, then designing solutions that focus on the majority and treat the marginalized users as edge cases is not logically sound, because they aren't. Conversely, there's no reason to assume that the solutions that work for the people who need it most wouldn't also work for people who aren't as much at risk.”

“I fear that, although white feminism is palatable to those in power, when it has won, things will look very much the same. Injustice will thrive, but there will be more women in charge of it. Feminism is not about equality, and certainly not about silently slipping into a world of work created by and for men. Feminism, at its best, is a movement that works to liberate all people who have been economically, socially and culturally marginalized by an ideological system that has been deigned for them to fail. That means disabled people, black people, trans people, women and non-binary people, LGB people and working-class people. The idea of campaigning for equality must be complicated if we are to untangle the situation we're in. Feminism will have won when we have ended poverty. It will have won when women are no longer expected to work two jobs (the care and emotional labour for their families as well as their day jobs) by default.”

“Denial of the fundamental role of class relations and struggles in the production of oppression and inequality defines intersectionality’s macro-level assumptions about the relationship among its key elements. Regardless of the politicised vocabulary, i.e. references in the intersectionality literature to imperialism, capitalism, neoliberalism, class, and so on, intersectionality – like the RGC perspective that preceded it – is an abstract analytical framework which, like sociology, approaches the study of social phenomena ahistorically, i.e. in abstraction from their capitalist conditions of possibility”

“Los feminismos negros han aportado invaluablemente al entendimiento de las opresiones y a la estructuración del poder. Un claro ejemplo de esa genealogía es el histórico discurso de la exesclava y abolicionista Sojourner Truth con “Ain’t I am Woman”, en 1851. Trazando esa línea de pensamiento negro, tenemos a Patricia Hill Collins, quien introduce la idea de matriz de dominación; colectivos como Combahee River Collective hablan de una simultaneidad de opresiones; feministas decoloniales, Ochy Curiel y Yuderkys Espinosa, sostienen la existencia de una imbricación de opresiones; académicas y juristas como Kimberlé Crenshaw trabajan con el término interseccionalidad. Todos estos aportes parten de la experiencia propia de las mujeres negras y denotan la realidad compleja que atraviesan. Pero, además, nos instan a entender las opresiones desde su no fragmentación. Esto es, sobre nuestres cuerpes y subjetividades operan múltiples categorías —como la “raza”, el “género”, la nacionalidad, la clase social, la orientación sexual— que nos ubican en diferentes lugares de opresión y privilegio; estas opresiones trabajan en conjunto, están entretramadas, no se pueden separar.”

“For most women (as for most men) links between sexism and speciesism are not readily apparent. We have been conditioned not to see exploitation. For example, men generally have no idea how patriarchy affects women—unless they go out of their way to learn. The same is true for women with regard to cows and pigs and chickens and turkeys. Both women and nonhuman animals have traditionally been viewed as property—"things” to be owned and controlled by those in power. While the plight of women is linked with that of nonhuman animals through a single system of oppression, through their comparative powerlessness and invisibility, and through sexual exploitation, it is important to elucidate these similarities through concrete examples. Links between women and nonhuman animals are nowhere more apparent than through the vulnerabilities of mothers and their young, and the control of pregnancies and offspring; this particular form of oppression is nowhere more blatant than on factory farms.”

“A sex worker who is living precariously or in poverty, who is at risk of criminalization or police violence, or who is being exploited by a manager or lacks negotiating power is not likely to be particularly 'sex positive' at work. These factors are structural, not a function of the worker's state of enlightenment.”

“Ecofeminist analysis is generally much more expansive than environmentalism and feminism. . . . Ecofeminism draws on ecological, socialist, and feminist thought, incorporating a handful of social justice movements, such as feminism, peace activism, labor movements, women’s health care, anti-nuclear, environmental, and animal liberation.”

“What they get wrong is precisely this false belief that online prejudice is easily compartmentalized or categorized into, say, racism, sexism, homophobia, transphobia, or ableism when really it flows freely between these various bigotries.”

“Violence is central to patriarchy, and the forms of systemic violence are interconnected in Western societies. Recognizing similarities across forms of oppression (such as racism, child abuse, speciesism, and sexism, for example) is essential.”

“Failing to notice a lack of Latino and African-American representation in congress is a result of systemic oppression – racism. General indifference to the fact that white men dominate large corporations is part of the invisibility of both racism and sexism. A lack of concern about the plight of a “breeding” sow on a factory farm is also a result of normative systematic oppression – speciesism.”

“The same patriarchy that oppresses women oppresses nonhuman animals. Farmed animals and “housewives,” “lab” animals and prostitutes, dancing bears and girls in the sex trade—all have too long been exploited by the same patriarchal hierarchy wherein the comparatively weak are exploited for the benefit of the powerful.”

“Feminists lobby against sex wage discrepancies, gays fight homophobic laws, and the physically challenged demand greater access—each fighting for injustices that affect their lives, and/or the lives of their loved ones. Yet these dedicated activists usually fail to make even a slight change in their consumer choices for the sake of other much more egregiously oppressed and exploited individuals. While it is important to fight for one’s own liberation, it is counterproductive (not to mention selfish and small minded) to fight for one’s own liberation while willfully continuing to oppress others who are yet lower on the rungs of hierarchy.”

“For most women (as for most men) links between sexism and speciesism are not readily apparent. We have been conditioned not to see exploitation. For example, men generally have no idea how patriarchy affects women—unless they go out of their way to learn. The same is true for women with regard to cows and pigs and chickens and turkeys.”

“Even with the onset of contemporary animal advocacy, and the unavoidability of at least some knowledge of what goes on in slaughterhouses and on factory farms, most of us choose to look away—even feminists. Collectively, feminists remain largely unaware of the well-documented links between the exploitation of women and girls, and the exploitation of cows, sows, and hens.”

“...when someone comes to me who possesses any traits that stray from what might appear in an American i950s-era sitcom, their identities are part of their abuse. They are targeted by certain people who want them to suffer for existing.”

“While online abuse can happen to anyone, it is by no means an equal-opportunity occurrence. We're dragged the same sort of cultural baggage that we live with offline into online spaces like a gross piece of toilet paper stuck to our shoes.”

“Include and project the voices of underrepresented people in the spaces where their access is limited. Go love, and build, and restore, and speak, and engage, and create. Go be better and do better.”

“In the Christian tradition, the function of the “prophetic” (far from being about soothsaying the future) is about speaking truth to power in the face of injustice. The prophets in the Biblical tradition were disruptive voices in the face of systemic failures to protect the most vulnerable. In our context, the prophetic is a disruption of power and privilege in much the same way as a stick in the spokes- an attempt to immediately stop the forward momentum of harmful and oppressive dynamics. The disruption becomes necessary- even critical- when our mutual and social commitments (including grassroots realities, governmental systems, religious communities, etc.) fail to protect the marginalized- or worse, contribute to their oppression.”

“While fighting for liberation, it makes no sense for feminists to trample on gays, for gays to trample on the physically challenged, or for the physically challenged to trample on feminists. It also makes no sense for any of these social justice activists to willfully exploit factory farmed animals. Can we not at least avoid exploiting and dominating others while working for our personal liberation?”

“Oppressions are linked. We cannot free human beings without freeing cows, sows, and hens along with women and men who are systematically oppressed by those in power. Rather than seek to fight our way up the patriarchal ladder, those working for social justice need to dismantle hierarchies, and cease to exploit all those who are less powerful—even if we must give up a few culinary favorites in the process . . . . Each of us decides, over the course of our daily lives, whether we will ignore the suffering of nonhuman animals . . . . We choose where our money goes, and in the process, we choose whether to boycott cruelty and support change, or melt ambiguously back into the masses.”

“. . . no human being would wish to trade places with nonhuman animals in factory farms or laboratories. . . . The legal status of women and nonwhite racialized minorities has improved markedly in the past fifty years; matters have grown considerably worse for nonhuman animals.”

“We cannot end just one form of oppression, so we need to be on board with other activists. If we are not, we doom social justice activists to perpetually pulling up the innumerable shoots that spring from the very deep roots of oppression. Furthermore, inability to see one’s own privilege and ignorance of the struggles that others face (in a homophobic, racist, ageist, ableist, sexist society) are major impediments to social justice activism. Those who are privileged must give way so that others can take the lead, bringing new social justice concerns and methods to the activist’s table.”

“Many social justice activists--many feminists--continue to work against one form of oppression while feeding the flames of another, without noticing that the blow torch behind the flames must be tuned off before we can have any hope of putting out the resultant fires.”

“Because the oppression of nonhuman individuals is normative, it is largely invisible, and most of us are complicit in one way or another. While social justice activists now widely recognize that the poor, elderly, and non-white racialized minorities are harmed by patriarchy, few are willing to similarly recognize the harm of patriarchal dualisms and hierarchy on nonhuman animals – even ecofeminist theorists. Very few social justice activists have even a rudimentary understanding of speciesism, or of the harmful exploitation that stems from such marginalization and cruel domination of nonhuman animals.”

“Acknowledging and protecting nonhuman individuals places limits on human power, and will put an end to a host of ill-gotten gains – just as emancipation curtailed white power and put an end to the ill-gotten gains of Caucasian-Americans. Consequently, animal activists who push for change are often met with derision and indifference by those who wish to continue their accustomed diet, those who do not want to rethink their leather shoes, toiletries, or treasured forms of entertainment. Feminists and civil rights protesters who asked others to change for the sake of justice – to give up their ill-gotten gains – were and are met with similar insults and raucous rejections.”

“It is increasingly difficult for social justice activists to advocate – with a clear conscience – for women, the poor, or immigrants while eating other animals or consuming the nursing milk of cattle. Animal activists are exposing the links that connect the oppression of nonhuman animals with human oppression.”

“working on behalf of social justice – working on behalf of nonhuman animals – requires immersion in the horrors of oppression. For the women who have submitted essays for this anthology, immersion in the ugliness of injustice, in the hope of change, seems preferable to turning away. . . . ... There is a reward for courage and determination in the face of helplessness and trauma: By walking into extreme misery in the hope of exposing injustice and bringing change, these women have moved from helplessness and despair to empowered activism.”

“Violence is central to patriarchy, and Western society’s various forms of systemic violence are interconnected. Recognizing similarities across forms of oppression such as racism, child abuse, speciesism, and sexism, for example, is essential . . . . We can curb this tendency only if all forms of violence are exposed and challenged—rape and slaughter, rodeos and brothels. We cannot expect to put out the fire by removing only one coal.”

“But activists must not work against one another in their single-minded dedication to one specific cause. Those fighting to protect horses must not eat cattle. We do well to specialize, we do not do so well if we specialize without knowledge of interlocking oppressions—or without the application of that knowledge.”

“Those who seek greater justice in our world need to work toward a deeper understanding of oppressions. Activists need to develop the kind of understanding that will lead to a lifestyle—a way of being—that works against all oppressions. . . . This requires us to be open to change as a response to what other social justice activists say—especially those advocating against parallel interlocking oppressions. We cannot end just one form of oppression, so we need to be on board with other activists. If we are not, we doom social justice activists to perpetually pulling up the innumerable shoots that spring from the very deep roots of oppression. Furthermore, inability to see one’s own privilege and ignorance of the struggles that others face (in a homophobic, racist, ageist, ableist, sexist society) are major impediments to social justice activism. Those who are privileged must get out of the way so that others can take the lead, bringing new social justice concerns and methods to the activist’s table.”

“Not only do we harbor patriarchal indifference to uniquely female suffering, but additionally, most of us are ignorant of the horrible cruelty inherent in factory farming. It is easy to buy a bucket of chicken or a carton of vanilla yogurt without even knowing about the females whose sad lives lie behind these unnecessary products. It is easy to forget that mozzarella and cream come from a mother’s munificence—mothers who would have desperately preferred to tend their young, and to live out their lives with a measure of freedom and comfort—or not to be born at all. Most consumers are unaware of the ongoing, intense suffering and billions of premature deaths that lurk behind mayonnaise and cream, cold cuts and egg sandwiches. Even with the onset of contemporary animal advocacy, and the unavoidability of at least some knowledge of what goes on in slaughterhouses and on factory farms, most of us choose to look away—even feminists. Collectively, feminists remain largely unaware of the well-documented links between the exploitation of women and girls, and the exploitation of cows, sows, and hens.”

“While it is one thing to strive for a cause that fundamentally and primarily benefits you—your freedom and equality (or the freedom and equality of those you know and care about), or for your environment (on which you depend for survival)—it is quite another matter to struggle on behalf of a cause that does not benefit you directly. As social justice activists, we must remember how ardently we wish that those in power would help bring change. The oppressed wish that those in power could empathize enough to understand the wrongness of what is happening, and how much they would need and appreciate the active participation of those in power to bring about a measure of justice. With regard to farmed animals, we are the ones who are in power. We are the ones who have the power to change our consumer habits. We are the ones who either put our money down for their lives, or boycott animal products.”

“Those who seek greater justice in our world need to work toward a deeper understanding of oppressions. Activists need to develop the kind of understanding that will lead to a lifestyle—a way of being—that works against all oppressions.”

“I talked a lot early on in my career about intersectionality and how racism and classism and sexism and homophobia and capitalism are all connected with each other, and they're these crazy systems that are feeding on each other and are also damaging. I can't even go into the whole spectrum of it. But I feel like kids today are so much more savvy about that conversation. And I'm so thrilled when I get to meet younger people who are doing that so much better than I did.”

“It is important and vital is to keep that education for critical consciousness around intersectionalities, so that people are able to not focus on one thing and blame one group, but be able to look holistically at the way intersectionality informs all of us: whiteness, gender, sexual preferences, etc. Only then can we have a realistic handle on the political and cultural world we live within.”

“I think it's important for us to recognize that although historically black communities have been very progressive with respect to issues of race and with respect to struggles for racial equality, that does not necessarily translate into progressive positions on gender issues, progressive positions on issues of sexuality and in the latter 1990s we have to recognize the intersectionality, the interconnectedness of all of these institutions and attitudes.”

“She [Hillary Clinton] knows the people well. I think there is - you know, also talking about breaking down barriers and talking about that, whether we`re talking about that in economic terms. I mean, she`s the only person who has been out there talking about white privilege and talking about sort of the intersectionality of some of these issues.”