Quotes About Intersectionality

Women's rights are more important than their ethnic rights.

While detailed knowledge of a single area once guaranteed success, today the top rewards go to those who can operate with equal aplomb in starkly different realms. I call these people "boundary crossers." They develop expertise in multiple spheres, they speak different languages, and they find joy in the rich variety of human experience.

We have to think about the state of women in a more holistic way going forward. We can't be segregated by class and race as we have been. Because even the women at the top can do something about violence against women, right?

Intersectionality has given many advocates a way to frame their circumstances and to fight for their visibility and inclusion.

A great many contemporary artists from hugely diverse backgrounds are currently approaching the prospect of cultural mixing...

When you lift up black women, you lift up entire communities and the entire country.

We live in a society that has a long history of not valuing people of color or women.

I'm interested in people who are dwelling outside the mainstream. And very often, those people happen to be woman of color.

black Catholic theology must be at once critically political and deeply mystical.

If we generic gay and lesbian whitefolks set as our movement's goal being assimilated into American culture, getting 'our piece of the pie,' we ignore or deny the reality that gay and lesbian people of color will never be assimilated in the same way within this system because it was constituted to exclude them.

After all, there's no mansplaining like white mansplaining 'cause white mansplaining don't stop.

I merged those two words, black and feminist, because I was surrounded by black women who were very tough and and who always assumed they had to work and rear children and manage homes.

Living in a diverse world—or leading a diverse work force—is more than a mental construct, a memorized list of cultural differences, or a willingness to be tolerant. It's about examining how well we function at the margins and interfaces of life, where divergent ways of being and believing meet and collide. (Kemper

A theory in the flesh means one where the physical realities of our lives- our skin color, the land or concrete we grew up on, our sexual longings- all fuse to create a politic born out of necessity. Here, we attempt to bridge the contradictions in our experience: We are the colored in a white feminist movement. We are the feminists among the people of our culture. We are often the lesbians among the straight. We do this bridging by naming our selves and by telling our stories in our own words.

As a child of immigrant parents, as a woman of color in a white society and as a woman in a patriarchal society, what is personal to me IS political.

As Afro-Latinas in the world, we are constantly negotiating others' assumptions about where our bodies and our memories overlap, where our Blackness/negritud begins and our Latina-ness end.

A feminism that is truly anti-racist and anti-imperialist must also be anticapitalist.

Most importantly for me, historical accuracy also meant this could not be a story of only straight, white, nondisabled men. Crips, queers, women and other genders, and people of colour are an integral part of the history of Britain—we are embedded at every level of society, present during every change, and part of every problem and its solution. We are here now; we were there then. So we are in this story.

At its worst, the woke cult of transgenders is a cross between voyeurism and morbidity, a fascination with the sexually bizarre, a politically correct version of snuff pornography. It's at the "intersectionality" of the lassitudinous culture of the Hamptons and the depraved sexual ennui of Hollywood.

If I could take all my parts with me when I go somewhere, and not have to to say to one of them, 'No, you stay home tonight, you won't be welcome,' because I'm going to an all-white party where I can be gay, but not Black. Or I'm going to a Black poetry reading, and half the poets are anti-homosexual or thousands of situations where something of what I am cannot come with me. The day all the different parts of me can come along, we would have what I would call a revolution.

Intersectional paradigms remind us that oppression cannot be reduced to one fundamental type, and that oppressions work together in producing injustice. In contrast, the matrix of domination refers to how these intersecting oppressions are actually organized. Regardless of the particular intersections involved, structural, disciplinary, hegemonic, and interpersonal domains of power reappear across quite different forms of oppression.

Despite differences of age, sexual orientation, social class, region, and religion, U.S. Black women encounter societal practices that restrict us to inferior housing, neighborhoods, schools, jobs, and public treatment and hide this differential consideration behind an array of common beliefs about Black women's intelligence, work habits, and sexuality. These common challenges in turn result in recurring patterns of experiences for individual group members.

Social theories expressed by women emerging from these diverse groups typically do not arise from the rarefied atmosphere of their imaginations. Instead, social theories reflect women's efforts to come to terms with lived experiences within intersecting oppressions of race, class, gender, sexuality, ethnicity, nation, and religion.

There is no pure "theology" to be contrasted to "feminist theology" or "Black theology," because the supposed pure theology is driven by its own encultured concerns and assumptions.