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Counterpoint magazine published an opinion piece today entitled “The return of idealism: identity and the politics of oppression” written by Elaine Graham-Leigh. It’s a (very) long explanation of an argument I have seen in various forms within current feminist debate about the fallacies of identity politics. As the title of the piece suggests, the crux of her argument is that identity politics is a product of postmodern theory and fundamentally opposed to a materialist socialist analysis of the politics of oppression. Thus she says:

It follows therefore [for identity politics] that the important identity is not the one to which you belong by virtue of your descent or your biology, but the one with which you identify. In this view, women, for example, are not oppressed because of any relation to their female sex, but because and to the extent that they identify as women and signify this through their performance of femininity. The reality of the sex of their bodies is as unimportant as all material reality. It therefore follows that the identification as a woman, which is important, does not have to proceed from having a female body, which is not. The identity has become unmoored from the physical reality.

As numerous white feminist thinkers have noted before her, the emphasis on identity rather than shared biological circumstances can make activism harder [1]. The common thread running through her lament and those of a similar nature is: why can’t all women pull together to overcome common oppression? Why must what separates us -identity in this case- undermine collective action?

And here we come to the reason why I am writing this reply to Graham-Leigh. Because, her essay provides us -unconsciously or not- the answer to this question.

In her historical analysis of the origins of socialist feminism and identity politics, Graham Leigh fails to include the contribution of black feminist thought on these subjects, and when she does she does not evidence the same breadth of knowledge she shows in the rest of her essay. This is important because black feminist thought is precisely the bridge which links (this is a deliberate analogy follow this link and read the book it lead to) the contemporary debate between socialist and postmodern feminists she is discussing [2].

Let me explain: in her essay, Graham- Leigh explicitly argues that “intersectional feminism” or “intersectionality” is a product of identity politics. She quotes from the foundational work on this subject by Black legal feminist Kimberlé Crenshaw [3] and says:

Crenshaw’s argument was that black women were minimised in feminist campaigns which saw white women’s experiences as the default, and by Black liberation struggles which focused on men. As she said, ‘discrimination, like traffic through an intersection, may flow in one direction, and it may flow in another. If an accident happens at an intersection, it can be caused by cars travelling from any number of directions and, sometimes, from all of them. Similarly, if a black woman is harmed because she is at the intersection, her injury could result from sex discrimination or race discrimination.’ Black women could experience discrimination as women, as black people, and sometimes specifically as black women, ‘not the sum of race and sex discrimination, but as black women.’

This is an important insight, but it does not amount to an entire systemic understanding of oppression [4]. To be fair to Crenshaw, it was not her intention to provide one. It is perhaps an indication of the difficulties of understanding oppression through identity politics that intersectionality theory is left to do all the heavy lifting here. The term intersectionality is commonplace in online discussions of oppression, as for example in the popular phrase ‘my feminism will be intersectional or it will be bullshit’. In its least nuanced form, however, it can become little more than a ranking system, ordering people according to how many different axes of oppression they can claim.

This dismissal of intersectionality betrays Graham-Leigh’s lack of knowledge not only of the origins of this theory, but also, its historical development from the moment from which this text was published (1989) and the present [5]. Crenshaw is indeed the woman who coined the term “intersectionality”, but the analysis she proposes has been present in black feminist thinking for most of the twentieth-century as Angela Davis shows quite clearly in Women, Race and Class (1981).

Drawing on this history, during the eighties, black and “third-world” feminist scholars were instrumental in analysing the oppression of women within their local, cultural, religious and class circumstances using the Marxist tools of analysis Graham-Leigh assumes were only employed by (white) socialist feminists. Particularly, Patricia Hill Collins and Chandra Mohanty, to name just two, have been grappling with the question of how to organise collective action against oppression between women who despite sharing a common biology reality, resolutely do not face the same oppressions when the material circumstances of their lives are examined [6]. Indeed, Patricia Hill Collins’s theory of a “matrix of domination” in which race, class, and gender are understood as “interlocking systems of oppression” is grounded precisely on the materialist analysis Graham-Leigh champions. For example:

Adhering to a both/and conceptual stance does not mean that race, class, and gender oppression are interchangeable. For example, whereas race, class, and gender oppression operate on the social structural level of institutions, gender oppression seems better able to annex the basic power of the erotic and intrude in personal relationships via family dynamics and within individual consciousness. This may be because racial oppression has fostered historically concrete communities among African-Americans and other racial/ethnic groups. These communities have stimulated cultures of resistance. While these communities segregate Blacks from whites, they simultaneously provide counter-institutional buffers that subordinate groups such as African-Americans use to resist the ideas and institutions of dominant groups. Social class may be similarly structured. Traditionally conceptualized as a relationship of individual employees to their employers, social class might be better viewed as a relationship of communities to capitalist political economies. Moreover, significant overlap exists between racial and social class oppression when viewing them through the collective lens of family and community. Existing community structures provide a primary line of resistance against racial and class oppression. But because gender cross-cuts these structures, it finds fewer comparable institutional bases to foster resistance. [7]

Although, Black (and postcolonial) feminist thought developed what is now understood as “intersectionality” squarely within the Marxist tradition, this does not mean that all feminism which proports to be “intersectional” is necessarily materialist. There is -as Leigh Graham shows- a liberal version of this theory which does indeed replace structural materialist analysis for “personal identity” and “personal experience of oppression” as their defining factors. But as Nancy Fraser notes, the co-option and transformation of materialist analysis by (neo)liberal feminists has been a feature of third wave feminism and it is no surprise, therefore, that it continues today [8].

So, to return to the original question. Why can’t all women pull together to overcome common oppression? Why must what separates us -identity in this case- undermine collective action? I hope the answer is now clear. While the centrality of black and brown feminist thought is ignored, or misrepresented in white women’s analysis, there can be no real hope of pan-women solidarity. If we appropriate this work as our own, while simultaneously implying that this very thought is limited and the cause of conflict between us, we can find no common ground at all.

[1] For example, Linda Alcoff, “Cultural Feminism Versus Post-Structuralism: The Identity Crisis in Feminist Theory,” Signs. Journal of Women in Culture and Society, (1988) 13: 3, https://www.jstor.org/stable/3174166

[2] Cherríe Moraga and Gloria Anzaldúa, eds., This Bridge Called My Back: Writings by Radical Women of Color, 2. ed., New York, NY: Kitchen Table, 1983.

[3] Kimberlé Crenshaw, “Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics,” University of Chicago Legal Forum (1989) no. 1, http://chicagounbound.uchicago.edu/uclf/vol1989/iss1/8

[4] My italics.

[5] See, Patricia Hill Collins and Sirma Bilge, Intersectionality, Polity Press, 2016.

[6] Chandra Talpade Mohanty, “‘Under Western Eyes’ Revisited: Feminist Solidarity through Anticapitalist Struggles.” Signs: Journal of Women in Culture and Society 28: 2 (2002): https://www.journals.uchicago.edu/doi/abs/10.1086/342914

[7] Patricia Hill Collins, Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment, Unwin Hyman, 1990, pp. 221–238, http://www.hartford-hwp.com/archives/45a/252.html

[8] Nancy Fraser, “Feminism, Capitalism and the Cunning of History,” New Left Review, 56 (mar.-Aprl. 2009), https://newleftreview.org/II/56/nancy-fraser-feminism-capitalism-and-the-cunning-of-history

Cath Andrews is a historian of Mexican politics. She’s blogs at  Hiding Under the Bed is not the Answer  and who writes for e-feminist and Toda historia es contemporánea. She tweets at @andrews_cath