Through a thorough analysis of intersectionality, I recognize the numerous forms of social discrimination, including stratification due to a disability, age, class, gender, religion, and even sexual preference (Trier-Bieniek, 2015). I also affirm that intersectionality in society exists to ascertain the existence of these differences, how they relate, and through this acknowledgment, it promotes political and social impartiality. Intersectionality, also widely known as intersectional feminism, is a section of feminist initiatives which recognizes various inter-communal aspects of political and social acumen, and how they overlap with gender (Hankivsky, 2014). Even before the commencement of black movement, using a non-empirical yet qualitative methodical approach, black feminists employed culture, art, and culture to unveil discrimination and the plight of the most marginalized in society. Today, there are more black women who are publishers, writers, and editors. Hooks (1989) acknowledges the use of art and other theoretical forums to pass information pointing out that “…black women writers are everywhere…”
The work of Williams Crenshaw, a renowned black feminist, used her scholarly background, alongside her desire to change a discriminative culture, and theoretically pioneered social and political equity (Trier-Bieniek, 2015). Additionally, Cooper narrates the ordeal during her time as a student and notes that "as an exceptional Black student, I was conditioned to believe in the myth of my own exceptionalism" (Cooper, 2018). I find the positioning of black feminism, popular traditions, and feminist theory as the primary reason for the unavoidable impact of intersectionality and consumption of culture. Popular traditions, way of life, and other forms of culture have a mannerism of influencing people's lives, especially the connection between the media, society, and personal identity (Hankivsky, 2014). Borrowing examples from the black feminist movements, the rap, and pop culture as manifested in various stories, pictorials, and even ideas, helped to widely unveil how the society was rapidly transforming and the need for a positive change.
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Similar to other forms of intersectionalities, black feminism emanates from an in-depth understanding of relating types of discrimination (Trier-Bieniek, 2015). For instance, male and female black individuals suffer different treatment. Hooks (1989) notes that “the combined forces of racism and sexism often make the black female graduate experience differ in kind from that of the black male experience.” However, any average individual in the quest for equity and equality would appreciate the different roles played by various people and the broad diversity irrespective of their gender or race affiliations. Feminist consciousness is a force to reckon with, and should be upheld to not only protect the discriminated women of a specific race, but also to dismantle negative energy in all political, economic, and social setups.
I still believe that feminism, if applied aptly, can transform this world for the better, particularly in the quest to uphold all forms of social justice in society. But unlike the previous episodes witnessed in the early 1970s, feminism should be more than fighting sexism and racism (Trier-Bieniek, 2015). The second phase of the 20th century, specifically in the 1970s and 1980s, witnessed the rise of numerous women of color who bravely championed for liberalization, freedom, and most importantly, called for the entire feminist affiliation to condemn oppression accorded to black communities.
Cooper reveals the situation as manifested in black communities, noting that "plenty of Black children who acted right still didn't have the levels of opportunity I had" (Cooper, 2018). In addition, Barbara Smith, in her writings, argued for collective acknowledgment and inclusion of all discriminated people in 1979 (Trier-Bieniek, 2015). In my position, and given that we are living in a not yet accommodative society, it is prime time we abolish the challenge to equalize people based on their skin color, societal class, or sexuality. Initially, feminism among the black campaigned for freedom and introduction of culture that would free all poor, working, physically challenged, old, colored, lesbians, and even heterosexual women (Hankivsky, 2014). Anything less than this practice was not regarded as feminism. For instance, Hooks (1989) notes that “Black communities may be perceived as more homophobic than other communities...” Later on, black women pushed for inclusivity I feel that even though the current society still strives to accord the same freedom to women in different contexts, it is high time the world looked at a bigger picture.
A powerful script, Britney Cooper's content is an umbrella of other numerous political, cultural, and even personal subjects from viewpoints of black feminism (Cooper, 2018). Cooper identifies rage and respectability as critical aspects of how we form an association. She quotes, " Rage is a fundamentally more reasonable response to America's cultural investment in the disrespect of Black women than being respectable," as she tries to explain the myth of exceptionalism" ( Cooper, 2018) . Similar to the author's line of collection and perspective, I would call for respectability in all areas of life, neo-liberalism, and a friendship that does not discriminate racial, ethnic, gender, and sexuality affiliations. As a black feminist, I would advocate for, above all, a change in mannerism in which we regard to anger and violence as agents of anti-oppression. In her texts in Orchestrated Fury, Cooper notes that " We live in a nation that does everything to induce our rage while simultaneously doing everything to deny that we have a right to feel it" (Cooper, 2018). Nevertheless, honor and civil talks can be adopted as a tool of mediation, eventually creating joy and transformations.
Given that we live in a modernized society, it will be for the benefit of a majority of people if toxic masculinity should be condemned in all manners. The men play an essential role in society, and so do women regardless of social class or ethnic backgrounds. The political structure pertaining to both heterosexual and LGBTQ couples should be normalized and accepted to ensure psychological wellness (Hankivsky, 2014). In a wrap, positive changes should begin by unpacking factors that stress the modern woman, including the emotions and social-political aspects, and further dealing with privileges and biases in equal measures. In my perspective and through the words of Leavy and Bieniek, what makes an action, movement, or culture popular is the overall availability of that aspect to a whole lot of people, and from a societal point of consideration, this factor is typically something that all humankind can embrace (Trier-Bieniek, 2015).
The influence of artistry, imagery, and other popular cultures is open for discussion, especially within academic and philosophy corridors. Even though the masses feel they an upper hand in negotiations involving the introduction and existence of specific cultures, notable activists culture work to reinforce the interests of individuals in power. Black feminism and other forms of intersectionality are attentive to economic and political woes befalling the people and hence propagate for equity and equality of all sexes. And through these numerous initiatives, the art, music, and literature are regarded as necessary tools, particularly in the quest to communicate the tenets of feminism and its relationship with contemporary culture.
References
Cooper, B. (2018). Eloquent rage: A Black feminist discovers her superpower . Manhattan, MA: St. Martin's Press.
Hankivsky, O. (2014). Intersectionality 101. The Institute for Intersectionality Research & Policy, SFU , 1-34.
Hooks, B. (1989). Talking back: Thinking feminist, thinking black . Boston, MA: South End Press.
Trier-Bieniek, A. (Ed.). (2015). Feminist theory and pop culture . New York, NY: Springer.
