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Rationale: Explain The Pedagogical Lens You Used To Develop Your Project

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Rationale: Explain The Pedagogical Lens You Used To Develop Your Project

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The pedagogical lens I used to develop my project is culturally responsive pedagogy. Culturally responsive pedagogy is a student-centered approach to teaching in which student's unique cultural strengths are identified, celebrated, and nurtured. By bringing intersectionality into our classrooms, it will allow for us as educators to create a safe and comfortable space for our students to learn and grow in.

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What Is Intersectionality? by: Kimberlé Crenshaw

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What Is Intersectionality? by: Kimberlé Crenshaw

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Rationale: Why Is Your Theme/Topic Relevant For Middle School Students?

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Rationale: Why Is Your Theme/Topic Relevant For Middle School Students?

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This theme/topic of intersectionality is relevant for middle school students because middle school is a very important time for students to find themselves, and their identity. By teaching our students about intersectionality it will help them to determine the intersections that make them who they are, which is so important for middle school students. Teaching about intersectionality also allows us as educators to honor our students different intersections and identities.

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Rationale: How Do The Resources You Have Selected Support Your Topic/Theme

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Rationale: How Do The Resources You Have Selected Support Your Topic/Theme

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The resources that I selected and provided in this final project support this theme/topic because each of my resources relates to and talks about intersectionality. Throughout this final project I have a variety of recourses that range from videos, articles, photographs, and speeches. Overall, my resources are useful for us as future educators, and for anyone else who is interested in learning about intersectionality.

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The Urgency Of Intersectionality TED Talk by: Kimberlé Crenshaw

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The Urgency Of Intersectionality TED Talk by: Kimberlé Crenshaw

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The urgency of intersectionality | Kimberlé Crenshaw | TED

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What Is Intersectionality and Why Is It Important? by: Anne Sisson Runyan

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What Is Intersectionality and Why Is It Important? by: Anne Sisson Runyan

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In the almost thirty years since the term intersectionality was introduced, it has been taken up in a range of academic disciplines in the United States and beyond. It has even entered public discourse as a buzzword in the age of identity politics. Black feminist and critical race scholar Kimberlé Crenshaw, the progenitor of the term, described intersectionality as "a method and a disposition, a heuristic and analytical tool" in a 2013 article she coauthored with other feminist scholars. The now-expansive use of the term speaks to its power to attend to what black feminist theorist Patricia Hill Collins refers to as the "interdependent phenomena" of oppressions, whether based on race, gender, class, sexuality, disability, nationality, or other social categories.

Although Crenshaw coined the term intersectionality in the late 1980s in the context of the rise of critical race legal studies and through her own research, it is based on a concept developed over many decades of thinking and struggle by black and indigenous feminists and other women of color. Within academe, the term has also traveled and developed well beyond legal studies to counter unidimensional and exclusionary analyses of oppression in many disciplines, such as the reduction of feminist inquiry to examining only the experiences of white, Western women or the absenting of women of color within antiracist scholarship and of indigenous women within decolonial scholarship. But as intersectionality becomes more institutionalized in academe and popularized in the wider culture, its meanings can also become diluted and even misappropriated. Too often it is reduced to ticking off identity categories in so-called politically correct ways or misrepresented in contemporary identity politics and culture wars, which have erupted recently into the right-wing politics of white male victimization. Thus, at this political moment, it is important to revisit the genealogy of this ever-evolving concept to understand both its theoretical and its practical value for addressing "gender issues" on campus and the costs of its dilution and misappropriation.

Crenshaw advanced intersectional analysis especially through her 1991 study of domestic violence against women of color, particularly immigrant women, in Los Angeles. She centered her analysis on the fraud provisions of the 1990 Immigration and Nationality Act. Because applications for permanent resident status could proceed only after two years of marriage and cohabitation and with the permission of spouses, the act effectively forced immigrant women to stay married to and cohabit with their US citizen or permanent resident spouses, regardless of any abuse suffered at the hands of these sponsors. Technically, spouses could escape an abusive partner without risking deportation if they reported the abuse. However, fear of reporting, economic obstacles to seeking redress, and the failure of legal authorities and battered women's shelters to provide multilingual and other special services hampered the ability of survivors to do so. The confluence of these structural barriers acted to further subjugate women already vulnerable to racism, sexism, and classism while increasing the privileges (male, national, and, in some cases, racial or class-based) of abusive husbands who were enabled by official policy and practice to maintain legal, cultural, and social control over their wives.

Crenshaw argued that this "structural intersectionality" among forms of oppression based on race, gender, class, and national origin that emanated from both the state and intimate relations put immigrant women of color at most risk of violence. She also argued that this situation required the development of "political intersectionality," which recognizes that women of color are members of at least two subordinated groups-women and people of color-and, thus, are critical to developing antiracist and antisexist agendas for social movements. Like other feminist women of color, Crenshaw observed that mainstream feminism had become dominated by and catered most to the experiences of white women, while traditional civil rights groups privileged the leadership and experiences of black or other men of color. This state of affairs pushed women of color to the margins.

When officials and feminists alike disregard the experiences of women of color who are subjected to domestic and sexual violence, prescriptions for addressing such violence overlook how both sexism and racism conspire to perpetuate it. Racism not only denigrates the experiences and voices of women of color but also silences women of color who would report abuses they may suffer at the hands of men of color. Black feminists, for example, have highlighted how racism within institutional cultures-from the police to social services-leaves them unwilling to report domestic violence. They fear feeding into racist stereotypes, including stereotypes of black men, who are already imagined in a racist society as violent and thus are subject to all manner of violence themselves, ranging from police brutality and murder to mass incarceration. Not only does this dynamic result in underreporting and lack of assistance, but it can also sideline issues of domestic violence and sexism more generally within civil rights agendas and other antiracist organizing efforts. When these kinds of violence are not resisted along their many fronts, social justice movements are weakened.

But theorists of intersectionality stress that forms of oppression are not just additive, as if they were wholly separate layers of domination. Rather, women of color actually experience a different form of racism from men of color, just as they experience a different form of sexism from white women. In this sense, gender is always "raced" and race is always gendered. Racialized sexist stereotypes of white women portray them, under the still-prevailing legacy of the Victorian age, as passive, physically weak, undersexed, and needful and deserving of protection. In contrast, racialized sexist stereotypes of black women (which can also be read as sexualized racist stereotypes), under the still-prevailing legacy of slavery and colonization, construct them as aggressive, physically strong, oversexed, and undeserving of protection. As intersectional theory has traveled across national borders, feminist antiracist and anticolonial scholars have observed that racialized sexist stereotypes also vary with respect to constructions of women in different regions of the world. As I have noted in my own intersectional work on global gender inequalities, these constructions typically justify, for example, which women are assigned to specific subjugated roles in the global political economy over time. As factories spread across the global South in search of "cheap" labor-made so by neocolonial relations, economic desperation, and patriarchal family discipline-poor Latina women were initially viewed as quiescent labor with "nimble fingers." That changed when they began to organize and certain global factory work shifted to Asia, with poor Asian women taking on the imposed mantle of the most obedient and most suited for close work in garment and electronic assembly. With the fall of the Soviet bloc and its state-run economy, which left many state-employed women workers in that region unemployed, Eastern European white women were rendered available to and became preferred by Western white men as mail-order brides, on the assumption that they would not be uppity wives like their feminist-inflected Western counterparts. Thus, how women are simultaneously and differently racialized and sexualized (and classed) depends upon cultural and material legacies and contemporary cultural and material forces.

Intersectional theory has also traveled across more identity borders. Although Crenshaw's early work centered on heterosexual immigrant women of color, intersectional theory is now applied to understanding how we all carry multiple, albeit constructed and provisional, identities. The salience of such identities- based not only on race, normative gender, class, and nation but also on sexuality, nonnormative gender, physical (dis)ability, religion, and age-varies in different times and contexts, conferring either disadvantages or privileges on each of us, again in relation to time and context. This recognition has gone a long way toward disrupting hierarchies of oppression based, for example, on claims that class oppression trumps all other forms of oppression or that gender oppression is the originary oppression or that racial oppression must be primary to the exclusion of others. In this way, intersectional thinking has also opened the way to more inclusive and coalitional social movements and agendas. We are now witnessing the advent of (currently transnational) movements like the Women's March, Black Lives Matter, and the Global Justice Movement arising out of the World Social Forum, all of which are led or heavily influenced by women and prominently feature queer women and women of color. Such movements see struggles against racism, classism, neocolonialism, xenophobic nationalism, heterosexism, transphobia, ableism, ageism, Islamophobia, and ecological destruction as indivisible. In practice, of course, such movements are not always as inclusive or attentive to an intersectional analysis as they should be, especially when they are forced to respond to multiple attacks on many fronts, which causes them to prioritize certain issues and actors over others. Nevertheless, organizers and activists informed by intersectionality reject a monolithic movement based on a single, exclusionary identity or single-issue politics. Instead, movements informed by intersectionality remain flexible and forward-looking, continuing to listen for and to the voicing of new or previously hidden inequities not addressed in social justice movements. In this way, intersectional theory and practice is "a work in progress," as Crenshaw and others have argued.

There have been, however, appropriations of the concept of intersectionality that have watered it down and wrested it from its radical foundations. Recall that multiculturalism in higher education has come to mean merely a respect for "different" cultures-a superficial celebration of many kinds of food, dress, music, and other such cultural expressions. In this diminished vision of intersectionality, institutional approaches to diversity are reduced simply to increasing the numbers of "different" bodies on campus, resulting in policies and practices that fall short of what is needed. Consider, for example, how campuses provide services to "diverse" students as if their bodies transparently cued a single identity, whether based on race, national origin, sex, or sexuality. Consider, too, the proliferation of separate offices and groups on campuses for women, racial minorities, sexual and gender minorities, foreign nationals, the disabled, and so on. Such practices are akin to what sociologist Sirma Bilge calls "ornamental intersectionality," a neoliberal approach that "allows institutions and individuals to accumulate value through good public relations and 'rebranding' without the need to actually address the underlying structures that produce and sustain injustice." Although "accommodating" difference in separate, serial fashion can reduce some barriers to teaching and learning, intersectional thought and analysis demands a far more transformative process in scholarship, the curriculum, and organization.

These are times of intense precarity within the academy and beyond. This political moment is fueled by what political theorist Wendy Brown calls "libertarian authoritarianism." Brown defines libertarian authoritarianism as both an extension and a result of neoliberalism: it simultaneously guts public institutions, undermines democracy, and defines freedom as the freedom to be sexist, racist, homophobic, and xenophobic and to engage in speech and actions that uphold the violence of white male supremacy. In this political and cultural atmosphere, deeper intersectional insights and actions are all the more needed. As a structural and relational theory and a method or analytic tool, intersectionality is poised to reveal both the intersections of institutions, systems, and categorizations that produce oppression and the intersections of identity categorizations within individuals and groups. Ideally, intersectionality can disable hierarchical exclusions and enable peoples subjugated in different but connected ways to coalesce around more expansive agendas for social (and ecological) justice. As such, it is the opposite of-and resistant to-the vulgar, ugly, divisive, and exclusionary identity politics of white male victimization fomented by libertarian authoritarianism, which obscures and distracts from how structural oppressions harm us all. Right now, labor of all sorts is continually casualized. Public welfare, education, and services are starved to provide ever more private capital for the few. Democratic decision-making and human rights, already insufficient, further erode. Many kinds of violence are increasing, including the reappearance of threats of nuclear war. Environmental protections continue to steadily decline on a planet already in the midst of a climate-change crisis. If present trends persist, there will be little left to lord over.

This special issue on gender on campus happily coincides with the one-hundredth anniversary of the AAUP's Committee on Women in the Academic Profession, long referred to as Committee W. This committee, which addresses such issues as pay equity, work and family balance, sexual harassment and discrimination, affirmative action, and the status of women faculty in rank and tenure, is now devoted to the advancement of all those who identify as women, femme, and nonbinary, in all their diversity. The committee's mission reflects the influence of intersectional theorizing, analysis, and praxis on thought about gender and gender politics. Certainly, with the rise of the #MeToo and Time's Up movements, themselves transnational in scope, the pervasiveness of sexual violence appears to be at the top of feminist agendas on US campuses and in US culture. But what we have learned from intersectional analysis and organizing is that we must consider how race, class, citizenship status, and sexuality significantly determine who is most at risk, who will report sexual violence, how they are treated, what supports they have, and what remedies are made available to them. Otherwise, efforts to combat sexual violence will fall significantly short. Moreover, we must equip our students and ourselves with the ability to perform intersectional analyses. If we do not, coalitions across identity categories that make connections between sexual and other violence cannot be built. Intersectional analysis can also enhance coalition-building among faculty, students, and staff as well as among committees of the AAUP, such as the Committee on Women in the Academic Profession, the Committee on Historically Black Institutions and Scholars of Color, and the Committee on Sexual Diversity and Gender Identity. The complication of gender and other social categories by the rise of intersectional thinking and activism makes possible what Patricia Hill Collins calls "flexible solidarity" informed by the politics of feminists of color. Such solidarity forges alliances conditional on shared commitments to resisting not only race and gender oppression but also a range of other interrelated forms of structural and direct violence.

Anne Sisson Runyan, professor of political science and former head of women's, gender, and sexuality studies at the University of Cincinnati, has served as chair of the AAUP's Committee on Women in the Academic Profession and published widely in the field of feminist international relations. Her latest book is Global Gender Politics (2018). Her email address is anne.runyan@uc.edu.

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What Is Intersectionality and Why Is It Important?

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In the almost thirty years since the term intersectionality was introduced, it has been taken up in a range of academic disciplines in the United States and beyond. It has even entered public discourse as a buzzword in the age of identity politics.

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Approaching Intersectional Conversations by: The Trevor Project

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Approaching Intersectional Conversations by: The Trevor Project

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INTERSECTIONALITY 101 by: Olena Hankivsky

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INTERSECTIONALITY 101 by: Olena Hankivsky

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Kids Explain Intersectionality by: Soyheat

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Kids Explain Intersectionality by: Soyheat

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The Origin Of The Term "Intersectionality" by: Merrill Perlman

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The Origin Of The Term "Intersectionality" by: Merrill Perlman

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An "intersection," we all know, is where two streets cross, or "intersect." We usually think of an "intersection" as a meeting of two roads, though the original Latin word "intersect" means "to cut asunder" or "divide into parts."

Add the suffix "al," and you have the adjective "intersectional," existing between sections or relating to an intersection. Make "intersectional" into a noun, and you have a sports tournament.
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But add another suffix, "ity," and you have "intersectionality," a modern sociological term often heard but less-often understood.

"Intersectionality" was coined in 1989 by Kimberlé Crenshaw, a civil rights activist and legal scholar. In a paper for the University of Chicago Legal Forum , Crenshaw wrote that traditional feminist ideas and antiracist policies exclude black women because they face overlapping discrimination unique to them. "Because the intersectional experience is greater than the sum of racism and sexism, any analysis that does not take intersectionality into account cannot sufficiently address the particular manner in which Black women are subordinated," she wrote in the paper. (Emphasis added.)

"Intersectionality" quickly caught on and made it into the Oxford English Dictionary in 2015, which calls it a sociological term meaning "The interconnected nature of social categorizations such as race, class, and gender, regarded as creating overlapping and interdependent systems of discrimination or disadvantage; a theoretical approach based on such a premise." Merriam-Webster's definition is a little less academic: "the complex, cumulative way in which the effects of multiple forms of discrimination (such as racism, sexism, and classism) combine, overlap, or intersect especially in the experiences of marginalized individuals or groups."

But as often happens with new jargon or buzzwords, "intersectionality" has been adopted by groups far outside the original targets. Where Crenshaw was discussing the "intersection" of race and gender, others took their own identities and discussed how their pieces overlapped, whether those pieces were physical ability, race, ethnicity, gender, nationality, politics, citizenship, or socioeconomic status. To be fair, Crenshaw herself acknowledges that the term ranges far beyond black and female.

As The Chronicle of Higher Education wrote in 2017, "The word has migrated from women's-studies journals and conference keynotes into everyday conversation, turning what was once highbrow discourse into hashtag chatter."

When that happens, everyone claims a piece of it, and fights break out . As the word maven Kory Stamper wrote in magazine earlier this year, "Even as the word 'intersectionality' is becoming more common, its meaning is becoming less clear." She added: "When words move from a specialized arena into the mainstream, they often get a little flabby: their sharply delineated corners blur a bit as the word is passed down a long line of speakers."

So "intersectionality" is called "Marxist culture theory " by a columnist arguing that it is not for Christians; a college's Pride Week activities include a with "students discussing their identities on campus and giving advice to attendees on a wide array from topics, from being comfortable with themselves to embodying allyship"; a college group called "Hillelin' with Melanin" offers Jewish people of color "a space where aspects of members' intersectional identities are supported at once"; and a panel sponsored by The New York Times discusses " The Effect of Intersectionality in the Workplace. "

Oh, and lots of sports tournaments are still "intersectional."

The problem is that "intersectionality" becomes a label, like "liberal" or "alt-right," which can then be " weaponized " in the polarity wars. People don't understand what it means, only that they are "for it" or "against it." As Crenshaw said , "intersectionality can get used as a blanket term to mean, 'Well, it's complicated.' Sometimes, 'It's complicated' is an excuse not to do anything."

Each individual has things in common with some other individuals, a place where our interests "intersect" in the joining way. Any journalist tempted to use "intersectionality" without attempting to explain to an audience what those "intersections" are-and what the history of the term is-would be better served with another term, like the "overlap" of the issues at issue.
RELATED: The confusion over 'rebut' and 'refute'
Merrill Perlman managed copy desks across the newsroom at the New York Times, where she worked for twenty-five years. Follow her on Twitter at @meperl.

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The origin of the term 'intersectionality'

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An "intersection," we all know, is where two streets cross, or "intersect." We usually think of an "intersection" as a meeting of two roads, though the original Latin word "intersect" means "to cut asunder" or "divide into parts." Add the suffix "al," and you have the adjective "intersectional," existing between sections or relating to an [...]

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What Is Intersectionality? by: Ben Shapiro

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What Is Intersectionality? by: Ben Shapiro

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Intersectionality Of Race, Class, And Gender In Predicting Police Satisfaction by: Ahmet Kule

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Intersectionality Of Race, Class, And Gender In Predicting Police Satisfaction by: Ahmet Kule

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Abstract
Although an intersectional approach has been taken by various social scientists to examine criminal justice issues, our literature review reveals that, to date, no studies have explored citizen perceptions of police from this perspective. As researchers, we challenge the convenience of using merely collective demographic measures; instead, we suggest that overlooking social class, gender, and race subgroup interactions masks important variations in patterns and etiological understandings of public attitudes toward the police. Using data obtained from citizens who had recent contact with police, we take an intersectional approach to examine the main and combined effects of gender, social class, and race on citizen perceptions of police. The main purpose of this study is to address a significant gap in literature.

Additional information

Notes on contributors

Ahmet Kule is an assistant professor of criminal justice at the University of Tennessee at Chattanooga. His primary research interests include police integrity, attitudes toward police, police body-worn cameras, national security, terrorism, hate crimes, and comparative probation systems.

Vic W. Bumphus
Vic W. Bumphus was a full professor of criminal justice at the University of Tennessee at Chattanooga. His primary research interests include police accountability, criminal justice privatization, and race, class, gender, and criminal justice outcomes. Unfortunately, he passed away during the writing of this manuscript.

Gale Iles is an associate professor at the University of Tennessee-Chattanooga. Her current research interests include cross-national crime, immigration/migration, racial/ethnic inequality in the criminal justice systems and sentencing.

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Intersectionality of race, class, and gender in predicting police satisfaction

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Abstract Although an intersectional approach has been taken by various social scientists to examine criminal justice issues, our literature review reveals that, to date, no studies have explored citizen perceptions of police from this perspective.

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Intersectionality Self-Study Guide by: Washington University in St. Louis

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Intersectionality Self-Study Guide by: Washington University in St. Louis

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We all hold multiple social identities simultaneously, such as race, gender, and sexuality. Intersectionality examines how multiple oppressed identities interact to create overlapping and compounding systems of disadvantage.

Click on the links below to learn about the evolution and relevance of intersectionality in the context of various social issues.

Video

News Publications

Resources

Academic Journals and Books

Crenshaw, K. (1991). Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color. Stanford Law Review, 43(6), 1241-1299. doi:10.2307/1229039

Nash, J. (2008). Re-thinking intersectionality. Feminist Review, (89), 1-15.

Choo, H. Y., & Ferree, M. M. (2010). Practicing intersectionality in sociological research: A critical analysis of inclusions, interactions, and institutions in the study of inequalities*. Sociological Theory, 28(2), 129-149,245

Carbado, D., Crenshaw, K., Mays, V., & Tomlinson, B. (2013). Intersectionality. Du Bois Review: Social Science Research on Race. Vol.10(2), pp.303-312

Bose, C. (2012). Intersectionality and Global Gender Inequality. Gender & Society, 26(1), 67-72.

Warner, & Brown. (2011). Understanding how race/ethnicity and gender define age-trajectories of disability: An intersectionality approach. Social Science & Medicine, 72(8), 1236-1248.

L90 AFAS 3002 - Feminist Fire!: Radical Black Women in the 20th Century

L98-245 section 01 - Images of Disability in Film and Literature

L98-4604 section 01 -Taboo: Contesting Race, Sexuality, and Violence in American Cinema

L22 History 49MB - Advanced Seminar: Women and Gender in Modern Caribbean History

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Intersectionality Self-Study Guide - Students

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Educational self-study guide of videos, publications, WashU courses and additional resources to enhance inclusive communities and conversations.

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If you're seeing this message, it means we're having trouble loading external resources on our website.

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Teaching About Intersectionality by: Educators 4 Social Change

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Teaching About Intersectionality by: Educators 4 Social Change

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Intersectionality is a framework for understanding how the intersections of different aspects of identity create unique experiences of discrimination and marginalization. Kimberlé Crenshaw first conceptualized the theory of intersectionality in her 1989 paper "Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics." Intersectionality unites ideas from critical race theory and feminist theory to center the unique social identity of individuals who experience the effects of interlocking systems of oppression. Specifically, Dr. Crenshaw was naming the reality that Black women face a unique kind of discrimination in a society that is both racist and misogynist. Intersectionality as a concept can be extended and applied to all intersecting identities and experiences of discrimination and oppression, making it a crucial theory of inclusive social justice. Every person has intersecting social identities that place them in a unique position in society depending on the social structures of power. Intersectionality in practice is about seeing students as complex human individuals living within a society of intersecting structures of oppression.
Resources
Teaching about intersectionality must include conversations of identity and oppression. Approaching the subjects of identity and oppression can seem difficult, but an intersectional approach to education simply makes explicit those social structures and systems of oppression that are always present in and out of the classroom. To best educate future civic leaders on the social identities that influence our lived experiences, teachers must approach this topic with integrity and compassion. Demarginalizing the countless intersections of structural oppression is a crucial step towards dismantling those systems of oppression and empowering individuals with intersectional marginalized identities.
Lesson Plans

1. Toolkit for "Teaching at the Intersections": This toolkit from Teaching Tolerance provides resources, essential questions, and readings for teaching intersectionality and practicing anti-bias education. These resources focus on building student understanding of identity and oppression, the two essential conceptual elements of intersectionality. This toolkit includes examples of essential questions, literature, and discussions about intersectionality, identity, and justice for each age group from grades K-12.

2. Understanding Intersectionality: This inclusive lesson plan from PBS is an excellent resource for approaching the topic of intersectionality with students. This resource provides material accessible for students from middle school to college. The lesson plan includes additional strategies for including ELL learners and a link to the same lesson plan in Spanish. This lesson is part of a larger collection and can be utilized separately as an introduction to intersectionality as a social concept.

3. Social Identity Wheel: This lesson plan centers on students personal and social identities, taking an interactive approach to learning about intersectionality. The site includes further resources to facilitate classroom discussion and links to other relevant lesson plans and activities. This link also includes a video demonstration of how to utilize the social identity wheel in context of other activities regarding identity and society.

4. La Mission Movie Discussion Lesson: This lesson based around the movie La Mission provides a substantial and engaging plan of learning about intersectionality centering on the identity realms of sexual orientation, race, and culture. This approach to educating about intersectionality allows students to relate to a story and empathize with a character who faces unique struggles as a gay Latino man. The discussion questions are excellent bases for conversation

Articles

1. Teaching at the Intersections: This article from Teaching Tolerance about practical intersectionality is an excellent resource for educators. The article includes a case study of an empathetic and intersectional approach to students, a breakdown of how power, privilege, and oppression shows up in the classroom, a video on Intersectionality 101, and resources for effectively teaching and intersectionality within the classroom.

2. Intersectionality 101: This article from the Institute for Intersectionality Research & Policy provides a comprehensive explanation of intersectionality. This is a great resource for educators who want to understand the key elements and unique characteristics of intersectionality as a social theory. The key message of this article is to show how intersectionality can fundamentally alter the way social problems are experienced and change the conceptualization of social justice to be inclusive of all lived experiences.

3. What's Intersectionality? Let These Scholars Explain the Theory and Its History: This article from Time Magazine honors the legacies of many intersectional feminist scholars by discussing the history and theory of intersectioanlity. Specifically, this article highlights the 28 scholar-activists of the Feminist Freedom Warriors Project and features the voices of Angela Y. Davis, Linda Carty, and Chandra Talpade Mohanty. This article offers an excellent explanation of the history of feminism, the development of the concept of intersectional feminism, and the theory of intersectionality.

4. What Is Intersectionality and Why Is It Important?: This academic article from the American Association of University Professors gives a detailed description of intersectionality and an overview of many different contextual applications of the theory. For educators who wish to gain a deeper understanding of the concept, this article provides a comprehensive explanation of how intersectionality can be applied across many distinct contexts and realms of social identity.

Informational Sites

1. The Urgency of Intersectionality: Kimberlé Crenshaw presents a moving and compelling call to action in this TEDTalk. Dr. Crenshaw explains the concept of intersectionality, details the reality of interlocking systems of bias, and urges the public to recognize this phenomenon in order to act back on intersectional oppression. An essential resource for learning about intersectionality from the creator of the concept herself.

2. Feminist Freedom Warriors: The official site of the Feminist Freedom Warriors offers access to an archive of intersectional feminist scholarship and speeches from the women who are leading sources of wisdom and inspiration in the intersectionality movement. This is a fabulous resource to learn about intersectionality from the scholars working on the frontlines for intersectional feminism. The site includes excellent resources for an expanse of relevant topics related to intersectionality, including the topics of Afro-Asian relations, AntiRacism, Chicana Feminism, and many more.

3. A Primer on Intersectionality: This guide from the African American Policy Forum details the necessity of intersectionality and includes the transcript of a powerful speech from Kimberlé Crenshaw titled "What Kind of Ally are You?." This resource takes a stand for the inclusion of intersectionality in politics and advocacy, and can be used by educators to bolster their own understanding of intersectionality as a crucial theory for the pursuit of educational equity.

Conclusion
Intersectionality explains how lived experiences are uniquely influenced by the combination of multiple social identities. Educating students about intersectionality provides a theoretical foundation for understanding how their own lived experiences, as well as the lived experiences of others, connect to a larger social system of privilege and oppression. Students will have countless varieties of intersecting social identities, and intersectionality is an inclusive theory that makes sense of even the most complex and marginalized social positions. Educating about intersectionality and with an intersectional lens moves society towards a future where each student values the personhood and individuality of themselves and others. Creating new social structures based on equity, justice, and empathy can begin in the classroom and continue in the world with students who learn to be change agents and civic leaders.
Additional Resources

1. Intersectionality Self Study Guide: This site lays out an overview of intersectionality before offering a variety of resources for self-study in the application of intersectionality as a social theory. The resources provided are accessible and helpful for anyone learning about intersectionality and can be utilized as classroom materials depending on the context. A list of suggested academic scholarships is included along with links to videos and articles.

2. Kimberlé Crenshaw: Instructors' Guide to Intersectionality: This comprehensive guide compiled by the Boise State Gender Studies program contains a multitude of links to different kinds of resources on intersectionality. This is a great resource for those who wish to dive deeper into the many realms in which intersectionality can be applied. This site provides a sort of bibliography of intersectionality resources and is very helpful for investigating scholarship relevant to different academic disciplines and social realms.

3. Diversity and Inclusion Resources for Curricula: Intersectionality: This is a compilation of resources for teaching about intersectionality created by the Social Justice, Equity, and Teaching Transformation Faculty Learning Community at Salisbury University. It includes many of the resources annotated on this page as well as recommendations for books, articles, and blogs. A great resource for educators and learners alike.

4. Self-Care: It is important to keep in mind that learning about police brutality and living through moments of unrest can be mentally and emotionally taxing for students and teachers. Check out our page on teaching about self-care to find resources for helping students develop tools for taking care of themselves. Other great resources include The LoveLand Foundation and Black Emotional And Mental Health (BEAM) Collective.

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Teaching About Intersectionality - Educators 4 Social Change

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Introduction Intersectionality is a framework for understanding how the intersections of different aspects of identity create unique experiences of discrimination and marginalization. Kimberlé Crenshaw first conceptualized the theory of intersectionality in her 1989 paper "Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory...