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This video breaks down the basics of intersectionality. It shows how when different forms of oppression intersect, it can put an individual at a huge disadvantage.

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This article talks about how the term "intersectionality" came about.

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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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In her TEDx talk, Professor Kimberle Crenshaw explains what intersectionality is and discusses the implications she has seen because of it. The intersection she talked about was between race and gender. Her friend was discriminated against because she was a black woman.

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This article touches on what intersectionality really is and why it is important to understand. If we do not understand the nature of intersectionality, it can be very limiting in our ability to see how systems of privilege and oppression operate in interlocking ways.

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Intersectionality refers to the simultaneous experience of categorical and hierarchical classifications including but not limited to race, class, gender, sexuality, and nationality. It also refers to the fact that what is often perceived as disparate forms of oppression, like racism, classism, sexism, and xenophobia, are actually mutually dependent and intersecting in nature, and together they compose a unified system of oppression. Thus, the privileges we enjoy and the discrimination we face are a product of our unique positioning in society as determined by these social classifiers.

The Intersectional Approach

Sociologist Patricia Hill Collins developed and explained the concept of intersectionality in her groundbreaking book, Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment, published in 1990. Today intersectionality is a mainstay concept of critical race studies, feminist studies, queer studies, the sociology of globalization, and a critical sociological approach, generally speaking. In addition to race, class, gender, sexuality, and nationality, many of today's sociologists also include categories like age, religion, culture, ethnicity, ability, body type, and even looks in their intersectional approach.

Crenshaw on Race and Gender in the Legal System

The term "intersectionality" was first popularized in 1989 by critical legal and race scholar Kimberlé Williams Crenshaw in a paper titled, "Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrines, Feminist Theory and Antiracist Politics," published in The University of Chicago Legal Forum. In this paper, Crenshaw reviewed legal proceedings to illustrate how it is the intersection of race and gender that shapes how Black men and women experience the legal system. She found, for example, that when cases brought by Black women failed to match the circumstances of those brought by white women or by Black men, that their claims were not taken seriously because they didn't fit perceived normative experiences of race or gender. Thus, Crenshaw concluded that Black women were disproportionately marginalized due to the simultaneous, intersecting nature of how they are read by others as both raced and gendered subjects.

Collins and a "Matrix of Domination"

While Crenshaw's discussion of intersectionality centered on what she has referred to as "the double bind of race and gender," Patricia Hill Collins broadened the concept in her book Black Feminist Thought. Trained as a sociologist, Collins saw the importance of folding class and sexuality into this critical analytic tool, and later in her career, nationality too. Collins deserves credit for theorizing a much more robust understanding of intersectionality, and for explaining how the intersecting forces of race, gender, class, sexuality, and nationality manifest in a "matrix of domination."

Privileges and Forms of Oppression

The point of understanding intersectionality is to understand the variety of privileges and/or forms of oppression that one may experience simultaneously at any given time. For instance, when examining the social world through an intersectional lens, one can see that a wealthy, white, heterosexual man who is a citizen of the United States experiences the world from the apex of privilege. He is in the higher strata of economic class, he is at the top of the racial hierarchy of U.S. society, his gender places him in a position of power within a patriarchal society, his sexuality marks him as "normal," and his nationality bestows upon him a wealth of privilege and power in global context.

The Ideas and Assumptions Encoded in Race

By contrast, consider the everyday experiences of a poor, undocumented Latina living in the U.S. Her skin color and phenotype mark her as "foreign" and "other" compared with the perceived normality of whiteness. The ideas and assumptions encoded in her race suggest to many that she is not deserving of the same rights and resources as others who live in the U.S. Some may even assume that she is on welfare, manipulating the health care system, and is, overall, a burden to society. Her gender, especially in combination with her race, marks her as submissive and vulnerable, and as a target to those who may wish to exploit her labor and pay her criminally low wages, whether in a factory, on a farm, or for household labor. Her sexuality too and that of the men who may be in positions of power over her is an axis of power and oppression, as it can be used to coerce her through the threat of sexual violence. Further, her nationality, say, Guatemalan, and her undocumented status as an immigrant in the U.S., also functions as an axis of power and oppression, which might prevent her from seeking health care when needed, from speaking out against oppressive and dangerous work conditions, or from reporting crimes committed against her due to fear of deportation.

The Analytic Lens of Intersectionality

The analytic lens of intersectionality is valuable here because it allows us to consider a variety of social forces simultaneously, whereas a class-conflict analysis, or gender or racial analysis, would limit our ability to see and understand the way privilege, power, and oppression operate in interlocking ways. However, intersectionality is not just useful for understanding how different forms of privilege and oppression exist simultaneously in shaping our experiences in the social world. Importantly, it also helps us to see that what is perceived as disparate forces are actually mutually dependent and co-constitutive. The forms of power and oppression present in the life of the undocumented Latina described above are particular not just to her race, gender, or citizenship status, but are reliant on common stereotypes of Latinas in particular, because of how their gender is understood in the context of their race, as submissive and compliant.

Because of its power as an analytic tool, intersectionality is one of the most important and widely used concepts in sociology today.

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Understanding Intersectionality and Why It Matters to Sociologists

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Intersectionality refers to a way of seeing people's experiences as shaped by their race, class, gender, and sexuality all at the same time.

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This video does an excellent job of showing that certain privileges that people have put them at more of an advantage in life than others. It also shows that those who have these privileges did not do anything to earn them, they got this "lead" handed to them.

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Social Inequalities Explained in a $100 Race - Please Watch to the End. Thanks.

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This article talks about how the movie, "She's the Man", challenges gender stereotypes. One example is Viola, a female who is much more interested in playing soccer (because apparently sports are just for men) than wearing a dress and going to her debutant ball.

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Every female soccer player knows, loves and can spew out quotes verbatim of the movie She's the Man. As a female soccer player myself, I have watched, re-watched and constantly loved this film. It emits a strong sense of feminism that is quickly picked up by the viewer. As a girl who's played sports my entire life, the theme of this film is incredibly empowering. It illuminates the ideology that women are just as strong and capable as men in the world of sports.

Thrown into the category "chick flick", She's the Man does not immediately appear to be a complex portrayal of the human experience within modern society. (As many times as I have viewed it, it is in writing this review that I have realized the direct and obvious relationship to Shakespeare's play Twelfth Night.)

Director Andy Fickman accomplishes the daunting task of transforming an exhausted Shakespearean play and (at first glance) "chick flick" in the development of Viola as a character throughout the film.

The film opens on a scene dominated by Viola competitively playing soccer with her friends, portraying the extent of her abilities as a soccer player. Aggressively duking out fellow players (including males), Viola runs the ball towards the opposing team's goal line. This shoot then utilizes a jump cut to a lifeguard's lifesaver ring, which is put into focus as Viola shoots the ball in the blurry background. When the ball is successfully shot through the ring of the lifesaver, the camera focuses on Viola and her celebration of the accomplishment. The mise-en-scene of this shoot depicts a young woman who clearly has a passion and talent for soccer in ways that the others within the scene (including the males) do not. This furthers the overarching ideology to deconstruct gender stereotypes that Fickman intends.

The plot begins with Viola depicted as a typical high school girl, and a part of the girls' soccer team. However, the catalyst is quickly thrown into the mix, destroying life as she knows it. Her soccer team is cut from the school, and the boy's coach (and her boyfriend) mock her for suggesting the girl's try out for the boy's team.

"It's a scientific fact. Girls can't beat boys! It's as simple as that."

-Coach Pistonek

Many a time I have sat around with eighteen of my best friends (my soccer team) to watch this movie, and this line always makes us cringe. "Umm excuse us? We are JUST as good as the boys if not BETTER!" This emotion-filled scene, depicted in the photograph above uniquely illustrates the use of mise-en-scene due to the positioning of the characters. The male coach, who is declaring that females are scientifically proven to be less athletic than males, is being literally surrounding by an offended group of female soccer players. This illustrates the feeling of offense that erupts as an effect of the coach's words.

This clear patronization instills an emotion of frustration and personal investment into anyone watching the film. As the narration continues, this ideology that "it's a scientific fact that boys are better than girls" is shattered and the retaliation of feminism succeeds. This is culturally relevant to society today because although women have come a long way, there continue to be lingering biases defining gender roles.

The conflict of gender roles takes center stage again as Viola's mother begs her to become a debutant and a "woman". The scenes surrounding the debutant portion of the film illuminate the clear expectations engulfing the ideal image of what a woman "should" be. However, Fickman derails this image by portraying Viola as a more "manly" or "sloppy" woman who is unconcerned with her dainty "womanly" image.

In this scene, Viola is surrounded by young women, like herself, that are all exemplifying the gender roles, while she is knowingly breaking them. This scene hits home with me, and with most athletic women. It's a comical depiction of what it feels like to be a strong, athletic female. Women are stepping into what has historically been considered male turf (sports), and in turn we are depicted in a more "manly" (meaning sloppier) manner. We are considered "un-lady-like", just like Viola. And this ideology has plagued our lives. Without knowingly doing so, we have taken this societal definition and placed it upon ourselves. It has been instilled in us that we are "un-lady-like" and "manish". It's a commonality to hear an athletic woman joke about how much food she can eat and how fast she can consume it. It's joked about due to the societal pressure that women are not supposed to eat like this, or be a part of this world in any way. However, by creating the character of Viola, Fickman commends these traits and produces a role model of a strong, independent, young woman who is not defined by these gender roles.

Viola's character furthers her disgust towards the typical female gender roles in this scene;

Viola decidedly states that she will not be wearing heels because they are "a male invention". Thus indicating that the gender roles that are placed upon women are placed upon them by men and their expectations and desires. By not wearing heels, Viola ignores the gender role, therefore illuminating Fickman's intentional disregard of the stereotypical female character.

Gender roles are debunked further within this film in the form of the character Duke, Sebastian's (who Viola is impersonating) roommate. Unlike the typical image inflicted upon teenage boys, Duke portrays a male character that is interested in more than just boobs and the gym. He has a hard time talking to girls and he desires a relationship that is "more than just physical". Although he attempts to conceal it, he has a sensitive side. In the macho world of the young male, sensitivity is synonymous with weakness and femininity. Therefore, the gender roles that define men restrict them from showing any form of emotion what-so-ever.

Fickman attacks societal implications of gender roles from both sides of the spectrum. He utilizes a strong female lead to break the expectation that all women are "proper", and uncover the implications of society's views on women in the world of sports. Directly parallel to this, he employs a supporting role of a male character who does not fit into society's expectations of what "male" should look and act like. Together, this lethal combination tears down the sustained ideology defining men and women within society.

At first glance, She's the man appears to be a simplistic portrayal of a young woman who does something crazy in order to pursue what she desires and falls in love in the end. A classic uninvolved chick flick. However, at a closer look, the feature depicts a complex depiction of the societal gender roles placed upon women, as well as men today. This seemingly simplistic film has had a personal impact upon me throughout my years of soccer and is a classic that has empowered all female soccer players for the duration of their careers.

CITATIONS

"Looking at Movies: An Introduction to Film / Looking at Movies: An Introduction to Film DVD / Writing about Movies Booklet, (9780393934632), Richard Barsam, Textbooks - Barnes & Noble." Barnes & Noble - Books, Textbooks, EBooks, Toys, Games, DVDs and More. N.p., n.d. Web. 23 Feb. 2017.

She's the Man. Dir. Andy Fickman. Prod. Lauren Shuler-Donner and Ewan Leslie. By Ewan Leslie. Perf. Amanda Bynes, Channing Tatum, and Laura Ramsey. DreamWorks Distribution LLC, 2006.

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Deconstructing Gender Stereotypes in She's the Man (Final Draft)

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Every female soccer player knows, loves and can spew out quotes verbatim of the movie She's the Man. As a female soccer player myself, I have watched, re-watched and constantly loved this film. It emits a strong sense of feminism that is quickly picked up by the viewer.

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This image lists some of the stereotypes that exist about women and men. We can see that the feminine characteristics are more passive while the masculine ones are very aggressive.

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The Man Box points out a number of rules that men are supposed to follow in order to maintain their masculinity. This video discusses just how toxic this "Man Box" can be in its effects on men and others in their lives.

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This article talks about how gender reveal parties are actually very unnecessary. The author points out that sex and gender are different things and that assigning your child a gender is not right.

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I knew since I was fifteen years old that I might never get pregnant. When I found out thirteen years later that I was, I was elated.

Due to my status as high risk, scans were a normal part of obstetrician visits. It didn't take long to discover I was having a boy.

Still elated.

The joy I felt wasn't affected by this information, for every flutter and eventual kick as he stretched and danced within me was already more than I could have hoped for.

Less than two years later, I was pregnant again-with a girl. I was equally elated. Some said I was lucky to have "one of each." Others encouraged me to try for another boy so my son could have a brother. Opinions I didn't ask for came from all angles, and I replied that I was grateful to have any child I got.

Eventually, I learned about gender reveal parties. Most were tacked on to private family events (like a holiday dinner), or fairly intimate gatherings. They didn't sit well with me, but as someone who understood the thrill of a successful pregnancy, and was done having kids, I let it go. I assumed it a passing fad.

Then "private" and "intimate" were tossed out the window by a boom of smartphones in peoples' hands loaded with cameras, the popularity of reality TV shows featuring celebs revealing all, and a desire by regular people to become famous, too.

From 2011-2017 the number of American adults with smartphones more than doubled, to 77 percent of the population. In that same timeframe, a new non-invasive maternal blood test to accurately determine the sex of a baby as early as seven weeks was announced, YouTube put out a slick smartphone app, Pinterest launched as the perfect party planning platform, Facebook climbed to 1.3 billion users a day, and social media fans proved with their clicks that they loved both babies and feel-good stories.

This all added up to the perfect recipe for gender reveal parties exploding in popularity online.

But should they have? I think not.
First, consider the name: "gender reveal party."
Inviting family and friends to a "sex reveal party" sounds rather inappropriate, which is probably why this phrase isn't used. But I need to make one thing very clear: sex and gender are not interchangeable.

Sex is determined upon fertilization and generally presents itself via genitals.

Gender is more abstract, covering both how the individual identifies themselves in regard to maleness, femaleness, and the space in between, and how they choose to express that identity.

A doctor can test for sex, but there are full-grown adults who haven't decided on what gender they are. Also, 1 of every 1,500-2,000 births results in an intersex child, one whose sex cannot be defined without question due to a variety of factors, and it is estimated that 0.6 percent of American adults are transgender.

So if you have a gender reveal party you're making a great presumption of how your unborn child will identify.

Sure, a "genitals party" doesn't sound too appealing, but an "identity party" at which the guest of honor doesn't get to choose their own feels like a depressing dystopian novel.
Second, there's the gender stereotyping.
Born a girl in the mid-seventies, it was no secret that I had expectations assigned to me. I was to help with cooking and cleaning. I was to avoid getting messy. I was to make boys think they were bigger and stronger than I was.

Those messages were ridiculous. They went against my nature. I was a terrible cook and even worse at cleaning. My favorite place to daydream was up in a tree. My observation skills made me able to pick up any sport, and determination made me a tough opponent. Not only that, but I was taller than most boys my age until I was a junior in high school, and I really, really hated the color pink.

I saw the gender stereotyping affect my brothers, too. It was so unfair to see them struggle with rules like boys should bottle up their feelings.

When I had my own son and daughter, I tried to avoid stereotypes. There weren't boy toys or girl toys, there were simply toys. I didn't automatically dress him in blue and her in pink. They could both read or play or wear or do anything they wanted to, even if it was something that was traditionally viewed as not in line with their sex.

It has been such a relief seeing them free of the restraints so many of us had, moving forward equally, that I cannot imagine being tempted to start a new child's life off by throwing a party featuring a "Pink or blue: Which team do you choose?" theme, then inevitably following up with a baby shower hyper-focused on the pink or the blue results, all buying back into those old restraints and capturing it on film for all to see.
Which brings me to my third concern: sex/gender disappointment caught on camera.
I understand dreaming of having a child of a particular sex. These are natural feelings to be processed, whichever way the baby comes out. However, gender reveal parties thrown on camera with colorful fireworks in front of a crowd aren't designed for privacy. They catch every little expression on film forever.

Do you want your son to see your disappointment as blue confetti rains down? Or witness a group who chose "team pink" get mad they lost the game? Is that fair?

Is catching genuine emotion in response to your child's sex all for the sake of clicks by strangers on the internet worth the risk of your child eventually seeing the footage and realizing they weren't what mommy or daddy had initially wanted? Sure, they might eventually get over it, too, but should they have to?

Or what if one day their gender doesn't match their sex? The sex that they watched their parents cheer for on camera.

Is this party worth the possible hurt?

Once you're a parent, your life is filled with celebrations. Big ones, like baby showers and birthdays. Little ones, like first giggles, first steps, and the first time they confide something in you that they trust no one else with. I've found the latter to mean the most, those quieter moments with your child that don't get caught on film because you're focused on each other.

As fun and well-intentioned the spark that started the idea of gender reveal parties was, I worry it has come to a point where that special moment is lost in the desire to set a hashtaggable stage for an internet audience.

When babies are born, they do so without labels, shying away from the light, wanting only to curl up in the loving arms of someone ready to discover whoever they might be.

Maybe it's time to get back to following their cue.

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I knew since I was fifteen years old that I might never get pregnant. When I found out thirteen years later that I was, I was elated. Due to my status as high risk, scans were a normal part of obstetrician visits. It didn't take long to discover I was having a boy.

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This TEDx talk by Ria Chinchankar examines some of the problematic gender roles that society enforces. She points out that gender roles were established at the beginning of time, therefor, they should no longer be applicable today.

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Gender Roles in Society | Ria Chinchankar | TEDxYouth@DAA

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The author of this article talks about the relationship between privilege and oppression. He makes a few very good points, one of them being that it is much easier for people to see instances of oppression in their lives than it is for them to see their privileges.

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"Privilege" is a word you'll hear often in social justice spaces, both offline and online.

Some people understand the concept easily. Others - and I was like this - find the concept confusing and need a little more help.
If you're willing to learn about privilege, but you don't know where to start, you've come to the right place!
Before we get started, I want to clarify that this article is not entirely comprehensive. That is to say, it's not going to explain everything there is to know about privilege. But it'll give you a good foundation on the basics.

Think of privilege not as a single lesson, but as a field of study. To truly understand privilege, we must keep reading, learning, and thinking critically.

Defining Privilege

The origins of the term "privilege" can be traced back to the 1930s, when WEB DuBois wrote about the "psychological wage" that allowed whites to feel superior to black people. In 1988, Peggy McIntosh fleshed out the idea of privilege in a paper called "White Privilege and Male Privilege: A Personal Account of Coming to See Correspondences through Work in Women's Studies."
We can define privilege as a set of unearned benefits given to people who fit into a specific social group.
Society grants privilege to people because of certain aspects of their identity. Aspects of a person's identity can include race, class, gender, sexual orientation, language, geographical location, ability, and religion, to name a few.

But big concepts like privilege are so much more than their basic definitions! For many, this definition on its own raises more questions than it answers. So here are a few things about privilege that everyone should know.

1. Privilege is the other side of oppression.

It's often easier to notice oppression than privilege.

It's definitely easier to notice the oppression you personally experience than the privileges you experience since being mistreated is likely to leave a bigger impression on you than being treated fairly.

So consider the ways in which you are oppressed: How are you disadvantaged because of the way society treats aspects of your identity? Are you a woman? Are you disabled? Does your sexuality fall under the queer umbrella? Are you poor? Do you have a mental illness or a learning disability? Are you a person of color? Are you gender non-conforming?

All of these things could make life difficult because society disenfranchises people who fit into those social groups. We call this oppression.

But what about the people society doesn't disenfranchise? What about the people society empowers at our expense? We call that privilege.
Privilege is simply the opposite of oppression.
2. We need to understand privilege in the context of power systems.

Society is affected by a number of different power systems: patriarchy, white supremacy, heterosexism, cissexism, and classism - to name a few. These systems interact together in one giant system called the kyriarchy.
Privileged groups have power over oppressed groups.
Privileged people are more likely to be in positions of power - for example, they're more likely to dominate politics, be economically well-off, have influence over the media, and hold executive positions in companies.

Privileged people can use their positions to benefit people like themselves - in other words, other privileged people.

In a patriarchal society, women do not have institutional power (at least, not based on their gender). In a white supremacist society, people of color don't have race-based institutional power. And so on.

It's important to bear this in mind because privilege doesn't go both ways. Female privilege does not exist because women don't have institutional power. Similarly, black privilege, trans privilege, and poor privilege don't exist because those groups do not have institutional power.

It's also important to remember because people often look at privilege individually rather than systemically. While individual experiences are important, we have to try to understand privilege in terms of systems and social patterns. We're looking at the rule, not the exception to the rule.

3. Privileges and oppressions affect each other, but they don't negate each other.

I experience my queerness in relation to my womanhood. I experience these aspects of my identity in relation to my experience as a mentally ill person, as someone who's white, as someone who is South African, as someone who is able-bodied, as someone who is cisgender.

All aspects of our identities - whether those aspects are oppressed or privileged by society - interact with one another. We experience the aspects of our identities collectively and simultaneously, not individually.

The interaction between different aspects of our identities is often referred to as an intersection. The term intersectionality was coined by Kimberlé Crenshaw, who used it to describe the experiences of black women - who experience both sexism and racism.

While all women experience sexism, the sexism that black women experience is unique in that it is informed by racism.

To illustrate with another example, mental illness is often stigmatized. As a mentally-ill woman, I have been told that my post-traumatic stress disorder is "just PMS" and a result of me "being an over-sensitive woman." This is an intersection between ableism and misogyny.

The aspects of our identities that are privileged can also affect the aspects that are oppressed. Yes, privilege and oppression intersect - but they don't negate one another.

Often, people believe that they can't experience privilege because they also experience oppression. A common example is the idea that poor white people don't experience white privilege because they are poor. But this is not the case.

Being poor does not negate the fact that you, as a white person, are less likely to become the victim of police brutality in most countries around the world, for example.

Being poor is an oppression, yes, but this doesn't cancel out the fact that you can still benefit from white privilege.

As Phoenix Calida wrote:

"Privilege simply means that under the exact same set of circumstances you're in, life would be harder without your privilege.

Being poor is hard. Being poor and disabled is harder.

Being a woman is hard. Being a trans woman is harder.

Being a white woman is hard, being a woman of color is harder.

Being a black man is hard, being a gay black man is harder."

Let's look at the example of people who are both poor and white. Being white means that you have access to resources which could help you survive. You're more likely to have a support network of relatively well-off people. You can use these networks to look for a job.

If you go to a job interview, you are more likely to be interviewed by a white person, as white people are more likely to be in executive positions. People in positions of power are usually the same race as you, so if they are racially prejudiced, it's likely that they would be prejudiced in your favor.

A poor black person, on the other hand, will not have access to those resources, is unlikely to be of the same race as people in power, and is more likely to be harmed by racial prejudice.

So once again: Being white and poor is hard, but being black and poor is harder.

4. Privilege describes what everyone should experience.

When we use the word "privilege" in the context of social justice, it means something slightly different to the way it's used by most people in their everyday environment.

Often we think of privilege as "special advantages." We frequently hear the phrase, "X is a privilege, not a right," conveying the idea that X is something special that shouldn't be expected.
Because of the way we use "privilege" in our day-to-day lives, people often get upset when others point out some of their privileges.
A male acquaintance of mine initially struggled to understand the concept of privilege. He once said to me, "Men don't often experience gender-based street harassment, but that's not a privilege. It's something everyone should expect."

Correct. Everyone should expect to be treated that way. Everyone has a right to be treated that way. The problem is that certain people aren't treated that way.

To illustrate: Nobody should be treated as if they are untrustworthy based on their race. But often, people of color - particularly black people - are mistrusted because of prejudice towards their race.

White people, however, don't experience this systemic, race-based prejudice. We call this "white privilege" because people who are white are free from racial oppression.
We don't use the term "privilege" because we don't think everyone deserves this treatment. We call privilege "privilege" because we acknowledge that not everyone experiences it.
5. Privilege doesn't mean you didn't work hard.

People often get defensive when someone points out that they have privilege. And I totally understand why - before I fully understood privilege, I acted the same way.

Many people think that having privilege means you have had an easy life. As such, they feel personally attacked when people point out their privilege. To them, it feels as if someone is saying that they haven't worked hard or endured any difficulties.
But this is not what privilege means.
You can be privileged and still have a difficult life. Privilege doesn't mean that your life is easy, but rather that it's easier than others.

I saw this brilliant analogy comparing white privilege and bike commuting in a car-friendly city, and it inspired me to broaden the analogy to privilege in general.

So let's say both you and your friend decide to go cycling. You decide to cycle for the same distance, but you take different routes. You take a route that is a bit bumpy. More often than not, you go down roads that are at a slight decline. It's very hot, but the wind is at usually at your back. You eventually get to your destination, but you're sunburnt, your legs are aching, you're out of breath, and you have a cramp.

When you eventually meet up with your friend, she says that the ride was awful for her. It was also bumpy. The road she took was at an incline the entire time. She was even more sunburnt than you because she had no sunscreen. At one point, a strong gust of wind blew her over and she hurt her foot. She ran out of water halfway through. When she hears about your route, she remarks that your experience seemed easier than hers.

Does that mean that you didn't cycle to the best of your ability? Does it mean that you didn't face obstacles? Does it mean that you didn't work hard? No. What it means is that you didn't face the obstacles she faced.

Privilege doesn't mean your life is easy or that you didn't work hard. It simply means that you don't have to face the obstacles others have to endure. It means that life is more difficult for those who don't have the systemic privilege you have.

So What Now?

Often, people think that feminists and social justice activists point out people's privilege to make them feel guilty. This isn't the case at all!
We don't want you to feel guilty. We want you to join us in challenging the systems that privilege some people and oppress others.
Guilt is an unhelpful feeling: It makes us feel ashamed, which prevents us from speaking out and bringing about change. As Jamie Utt notes, " If privilege guilt prevents me from acting against oppression, then it is simply another tool of oppression. "

You don't need to feel guilty for having privilege because having privilege is not your fault: It's not something you chose. But what you can choose is to push back against your privilege and to use it in a way that challenges oppressive systems instead of perpetuating them.
So what can you - as a person who experiences privilege - do?
Understanding privilege is a start, so you've already made the first move! Yay!

There's a great deal of information out there on the Internet, so I'd firstly recommend that you read more about the concepts of oppression and privilege in order to expand your understanding. The links in this article are a good place to start.
But merely understanding privilege is not enough. We need to take action.
Listen to people who experience oppression. Learn about how you can work in solidarity with oppressed groups. Join feminist and activist communities in order to support those you have privilege over. Focus on teaching other privileged people about their privilege.

Above all else, bear in mind that your privilege exists.

Sian Ferguson is a Contributing Writer at Everyday Feminism. She is a South African feminist currently studying toward a Bachelors of Social Science degree majoring in English Language and Literature and Gender Studies at the University of Cape Town. She has been featured as a guest writer on websites such as Women24 and Foxy Box, while also writing for her personal blog. In her spare time, she tweets excessively @sianfergs, reads about current affairs, and spends time with her gorgeous group of friends. Read her articles here.

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Privilege 101: A Quick and Dirty Guide - Everyday Feminism

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"Privilege" is a word you'll hear often in social justice spaces, both offline and online. Some people understand the concept easily. Others - and I was like this - find the concept confusing and need a little more help. If you're willing to learn about privilege, but you don't know where to start, you've come to the right place!

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Below is a graph that shows the number of states in the U.S. that have protections, based on sexuality, in place for their employees (purple) and the ones that do not (red). This shows just how privileged heterosexual individuals are when it comes to the workplace, because they cannot be fired for being apart of the LGBT community.

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Lillian Medville's TEDx talk addresses a few of the different systems of oppression and recognizing the part we play in them. She mentions that the problems that can be created can be both visible and invisible.

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Your Privilege Is Showing | Lillian Medville | TEDxBeaconStreet

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This article touches on some of the many forms of social oppression. Some of these "isms" are included on the Intersecting Axis shown earlier.

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In a social justice context, oppression is what happens when individuals or groups of people are discriminated against or otherwise treated unjustly, whether by the government, private organizations, individuals, or other groups. (The word comes from the Latin root "opprimere," which means "pressed down.") Here are 12 different forms of oppression-although the list is by no means comprehensive.

The categories describe patterns of behavior and not necessarily belief systems. A person can have strong beliefs in favor of social equality and still practice oppression through their actions. In many cases, these categories of oppression overlap in such a way that one person can potentially deal with multiple forms of oppression and privilege at the same time. The experience of multiple and differing forms of oppression is described by the term " intersectionality."

Cisgenderism or Cisnormativity

Cisgender refers to people whose gender identity is typically associated with the sex they were assigned at birth. Cisgenderism or cisnormativity is a form of oppression that assumes that everyone who is assigned male at birth exists as a man and everyone who is assigned female at birth exists as a woman. Cisgenderism discriminates against and does not take into account people who do not identify with their assigned sex at birth, and the gender roles associated with them or those who do not have clearly defined or binary gender roles (binary transgender people or nonbinary transgender people).

Colonialism

Colonialism is a social pattern in which people who are born in a given country are treated differently from those who immigrate to it, usually to the benefit of a specific identifiable group of powerful immigrants. This involves a process of powerful immigrants overtaking the country and holistically exploiting its resources.

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What Are the Most Common Types of Social Oppression and Their Origins?

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In a social justice context, oppression is what happens when individuals or groups of people are discriminated against or otherwise treated unjustly, whether by the government, private organizations, individuals, or other groups. (The word comes from the Latin root "opprimere," which means "pressed down.") Here are 12 different forms of oppression-although the list is by no means comprehensive.

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I like this visual because it allows us to see the middle area that is created when two or more oppressions intersect.

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This article lists multiple examples of feminist praxis. Each shows a different way in which women are advocating on behalf of other women.

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From the Women's Wave that dominated the midterm elections to women of all ages raising their voices and demanding change around gender equality, gun control, and sexual assault, and more, 2018 has undoubtedly been another "Year of the Woman."

And we're not stopping here.

But before we say goodbye to 2018 and usher in what we like to call the new Era of the Woman, MAKERS looks back on the top 10 feminist moments that defined this year .
Sister survivors stand in solidarity against disgraced former USA Gymnastics Doctor

"Imagine feeling like you have no power and no voice," Olympic gymnast Aly Raisman said at the trial of disgraced doctor Larry Nassar. "Well, you know what, Larry? I have both power and voice and I am only beginning to just use them."

In January, Raisman and 155 brave sister survivors testified against their abuser, sharing their harrowing stories of sexual abuse at the hands of the former USA gymnastics physician. Asked to submit victim impact statements at the trial, an army of women traveled to a Michigan courtroom to confront the serial child molester, knowing they were standing up for what could be an "infinite number" of unidentified victims. The result? Judge Rosemarie Aquilina sentenced him to up to 125 years in jail. "We may suffer alone," Raisman said, "but we survive together."
Beyoncé becomes the first black woman to headline Coachella

In the middle of her epic performance in Indio, Calif., Beyoncé paused to say, "Thank you for letting me be the first black woman to headline Coachella."

No, Queen Bey, thank you. Fans dubbed the April event "Beychella" as the singer transformed the stage into an electric tribute to black culture by including nods to historically black universities and fraternities, singing parts of "Lift Every Voice and Sing" which is often called the black national anthem, and incorporating the words of strong black women into her set such as celebrated writer Chimamanda Ngozi Adichie. Bow down, b-tches.
Thousands take part in the March for Our Lives

Following the devastating school shooting at Marjory Stoneman Douglas High School, the student survivors made one promise: #NeverAgain. On March 24, the Parkland teens organized March for Our Lives, the largest single-day protest ever in Washington D.C. which drew an estimated 800,000 people to advocate for more gun control.

Emma Gonzalez stood in silence in front of the massive crowd for six minutes and 20 seconds, the same amount of time students were hiding for their lives in closets and classrooms as an active shooter unleashed gunfire in their school on Feb. 14.

Then 11-year-old Naomi Wadler delivered an unforgettable speech that called attention to the young girls of color lost to gun violence. "I am here today to acknowledge and represent the African-American girls whose stories don't make the front page of every national newspaper," said Wadler. "For far too long, these names, these Black girls and women, have been just numbers. I'm here to say, never again for those girls too."
Dr. Christine Blasey Ford sparks #Believ eSurvivors
On Sept. 27, Dr. Christine Blasey Ford raised her right hand-and the profile of those who speak up about against sexual assault-and testified at the confirmation hearing of Supreme Court nominee Brett Kavanaugh. "I am here today not because I want to be. I am terrified," Dr. Ford read from her prepared statement. "I am here because I believe it is my civic duty to tell you what happened to me."

The Palo Alto University professor bravely recounted the alleged assault that took place while Ford and Kavanaugh were in high school in front of the Senate Judiciary Committee, saying that the events are "seared into her memory." (Kavanaugh has categorically denied all allegations and was later confirmed as a Supreme Court Justice on Oct. 6.)
Diverse movies shatter Hollywood records
Her testimony-and the subsequent questioning she endured before the committee and in the public eye-ignited a global conversation about the treatment of sexual assault survivors and inspired others to come forward and share their experiences. "The idea that someone who you look up to, that someone that you respect believes you, changes everything," said 'me too.' founder Tarana Burke. "That's a small thing to ask."

2018 marked a banner year for diversity on the big screen. Crazy Rich Asians-the first movie from a major Hollywood studio with Asian-American leads since 1993's Joy Luck Club-experienced crazy success this past summer, topping the box office during its opening weekend with $34 million. According to HuffPost, Crazy Rich Asians is the highest-grossing romantic comedy since 2009.
Meghan Markle crowned a feminist princess
But the motto for 2018 may as well be "Wakanda Forever." Black Panther broke all the records this year with a predominantly black cast directed by Ryan Coogler and set to a score by Pulitzer Prize-winning rapper Kendrick Lamar. The Marvel film is now the highest-grossing superhero movie in U.S. history, raking in over $700 million in the United States alone.

When Meghan Markle married Prince Harry on May 19, the former actress officially entered the royal family as the Duchess of Sussex and began her reign as the feminist princess we've been waiting for. From her stunning wedding dress to her vows to the fanfare, Markle made sure to put her signature feminist stamp on her big day and even declared on her official royal biography "I am proud to be a woman and a feminist."
Time's Up starts a movement
And she continues to use her platform to fight for gender equality. On her first official royal tour with Prince Harry, Markle turned the spotlight on girls' education during her debut royal speech; she supported feminist fashion brands by women including tennis icon and friend Serena Williams; and she reinforced that "feminism is about fairness" during a speech in New Zealand, the first country in the world to grant women the right to vote. "Suffrage is not simply about the right to vote," Markle said. "But also about what that represents: the basic and fundamental human right of being able to participate in the choices for your future and your community."

The new year started with a new movement: On January 1, more than 300 women from the entertainment industry launched Time's Up to address systemic inequality and injustice in the workplace. Powered by high-profile women in entertainment including Reese Witherspoon, Natalie Portman, America Ferrera, Michelle Kydd Lee, and policy experts like Tina Tchen, "this is basically the Avengers," Ava Duvernay said during the Time's Up panel at the 2018 MAKERS Conference.
Serena Williams Stands up to sexism over and over again
Believing that workplace inequality is at the root of all sexual harassment, the organization partners with leading advocates to improve working conditions across all industries and enables more women and men access to legal support through the Time's Up Legal Defense Fund which has raised more than $22 million. "All of our voices matter," said Portman at the MAKERS Conference. "We all have stories to tell and we need to stop being silent about injustice."

There's no challenger tennis icon Serena Williams won't face- including sexism. During a heated showdown at the U.S. Open women's finals match in September, Williams challenged the umpire of the game multiple times and was handed a penalty that led to her defeat by Naomi Osaka.
Senator Tammy Duckworth brings her newborn to Congress
"There's a lot of men out here that have said a lot of things, but because they're men that doesn't happen to them," Williams called out to the umpire. After the match, Williams says she didn't regret her actions. "This is an example for the next person that has emotions and that want to express themselves and want to be a strong woman," she said. "They're going to be allowed to do that because of today."

In the ongoing battle against sexism in Capitol Hill, Sen. Tammy Duckworth (D-Il) made history on April 9 becoming the first sitting U.S. senator to give birth. She later brought her newborn to the Senate floor to cast her vote in another first.
The Women's Wave sweeps the nation
In an interview with CBS, Duckworth, however, was quick to point out the "ridiculousness" of her history-making moment. "We need more diversity. The whole being the first sitting senator to give birth is ridiculous. It's 2018. We need more female senators."

In 2018, women broke records running for office at all levels of government- and won. There are now 124 women elected, with 102 women in the House, 13 women in the Senate, and nine female governors at the national level.

This year's election also smashed records for historic firsts and diversity. The first Muslim women (Ilhan Omar and Rashida Tlaib) and the first Native American women (Debra Haaland and Sharice Davids) will be just a few of the faces making Congress a little male and a little less pale. "I know for a fact none of us ran to make history," said Ayanna Pressley, the first black female congresswoman to represent Massachusetts. "We ran to make change."

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The top 10 feminist moments that defined 2018

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From the Women's Wave that dominated the midterm elections to women of all ages raising their voices and demanding change around gender equality, gun control, and sexual assault, and more, 2018 has undoubtedly been another "Year of the Woman." And we're not stopping here.

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This video is an example of praxis because it is educating people on concepts relating to feminism. Providing education is a big way to increase awareness thereby potentially increasing support of the movement.

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Whether it's rallying, marching, protesting, or picketing; these are probably some of the most easily identifiable forms of praxis. It is clear that the people who participate are passionate about advocating for what they believe in.

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Annie Lennox is a celebrity who is using her power of influence to campaign for women's rights. By doing so, she is embracing and popularizing global feminism.

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The iconic singer, songwriter, and activist is using social media to spread awareness of the extreme injustices faced by women and girls worldwide. In honor of International Women's Day today, she wants you to join her.
It all started with a graphic tee. "I was in a department store, and I saw a T-shirt that had Wonder Woman on it," Annie Lennox says of the moment that inspired her latest campaign. It was the summer of 2018, and the music icon was trying to figure out how to take the mission of The Circle, the international women's-rights nongovernmental organization she founded in 2008, to the next level. "I looked at the T-shirts and I was like, 'Oh, my goodness, what if Wonder Woman could connect everyday women and men to the facts about the gender inequality experienced by millions of girls and women every day around the globe?' So I bought the T-shirt, took it home, and put it on. Then I wrote a list of facts and statistics on sheets of drawing paper and had a series of pictures taken for Instagram of myself holding up the messaging." The result: #OneReasonWhyImAGlobalFeminist, a social-media hashtag campaign promoting Lennox's message.

"I've witnessed for myself how girls and women are extremely disempowered throughout the world."

Her mission in popularizing global feminism is a fairly lofty one. In this golden age of feminism in pop culture, the women's rights movement has become fractured by endless rifts in theory and praxis. "Feminism is a broad church containing varying beliefs and interpretations, but schisms exist that can prevent us from reaching our full potential," says Lennox. She wanted a term that could draw attention to universal issues of gender inequality, including the two thirds of illiterate adults worldwide who are women, or the one in three women and girls who are affected by physical or sexual violence. "I've witnessed for myself how girls and women are extremely disempowered throughout the world. Gender-based violence is played out everywhere-in New York, in Nairobi. It is endemic at a global level." Enter Lennox's online campaign, which encourages participants to take photos of themselves holding up a sign with the number-one reason they support the fight for gender parity.
Join the Movement
On March 8-International Women's Day-take a picture of yourself with your top reason for fighting global gender inequality, and post it on social media with the hashtag #OneReasonWhyImAGlobalFeminist.

But there's another reason she embraces the term "global feminism." While Western feminists disagree on whether male allies can rightfully use the word "feminist" to describe themselves, Lennox sees the participation of men and boys as vital. "I think men sometimes feel uncomfortable saying 'I'm a feminist,'" she says. "But when we say we're global feminists, we're giving them the key to be a part of the movement." For Lennox, including men in the movement amounts to deprogramming them of problematic views about women that they might have unconsciously internalized. "So much of it goes back to teaching men how to treat women as people just like them, as opposed to seeing them as the property of men in their lives," she explains.
"If we're always going to talk about being feminists, we need to talk about the whole world. We're not feminists just for us."
Lennox, who has fought inequality since long before she was a household name, can still remember the moment that inspired her to leverage her fame to support her advocacy work. "In the late '80s, Amnesty International staged an incredible tour that included Sting, Peter Gabriel, Tracy Chapman, and the like. At that time I was like, 'Wow, this is the best way to use music-to build a platform to raise awareness and promote social and political change,'" she says. With the rise of social media, that goal is easier to achieve on an international scale-and more critical. "If we're always going to talk about being feminists, we need to talk about the whole world," Lennox adds. "We're not feminists just for us."
This article originally appears in the March 2019 issue of Harper's BAZAAR, available on newsstands now. GET THE LATEST ISSUE OF BAZAAR Credits: Boss turtleneck and pants; Lennox's own jewelry and shoes; Hair: Philip Carreon at Ramos Carreon Salon for Eufora Hair Care; Makeup: Patrick De Fontbrune; Manicure: Erin Moffett for Chanel Le Vernis.

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Annie Lennox Talks Her Global Feminist Movement

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The iconic singer, songwriter, and activist is using social media to spread awareness of the extreme injustices faced by women and girls worldwide. In honor of International Women's Day today, she wants you to join her. It all started with a graphic tee.

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Roxane Gay talks about her struggle with identifying herself as a feminist. Once she was older, she was able to look past the negative stigma surrounding feminism and truly understand what the movement is all about.

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Roxane Gay: Confessions of a bad feminist

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When writer Roxane Gay dubbed herself a "bad feminist," she was making a joke, acknowledging that she couldn't possibly live up to the demands for perfection of the feminist movement. But she's realized that the joke rang hollow.