Power, Penalty, and Critical Praxis: Employing Intersectionality in Educator Practices to Achieve School Equity. (4) Solving social problems within a given local, regional, national, or global context requires intersectional analyses. All Rights Reserved. Sociocultural processes of ability in Physical Education and Physical ... Show details . The idea that race, gender, class, and similar phenomena are maintained through relational pro cesses now functions as such a taken-for-granted truism that intersectionality’s insight of recognizing these categories of analysis as interconnected is no longer novel (Phoenix and Pattynama 2006, 187). When it came to the question of freedom, William E. B. 3 Intersectionality and Resistant Knowledge Projects, 4 Intersectionality and Epistemic Resistance, 5 Intersectionality, Experience, and Community, 6 Intersectionality and the Question of Freedom. It offers a way of thinking In Intersectionality as Critical Social Theory Patricia Hill Collins offers a set of analytical tools for those wishing to develop intersectionality's capability to theorize social inequality in ways that would facilitate social change. What is justice? But it can do so only if its practitioners simultaneously under-stand and cultivate intersectionality as a critical social theory. A form of crit - ical inquiry and praxis, intersectionality has not yet realized its potential as a critical social theory, nor has it adequately demo cratized its own pro cesses for producing knowledge. While intersectionality helps shed light on contemporary social issues, Collins notes that it has yet to reach its full potential as a critical social theory. At once incisive and accessible, this is a text for novice scholars looking for an entry point into intersectionality studies, as well as for more seasoned readers seeking a rich text with which to deepen engagement with this critical field. (p. 152), Because critical social theories have a vested interest in opposing political domination, the question of freedom has been central to many resistant knowledge projects (p. 190), From these and other comments sprinkled throughout the text, I think we can tentatively propose that Collins regards a “critical social theory” as one that analyzes and critiques the existing social order with the aim of transforming society to achieve greater justice. Books, journals, symposia, and several fields of study use the term critical to distinguish themselves from something that they are not. First, like every contemporary critical theorist that I’ve read, Collins accepts without question the idea that racism, sexism, classism, ageism, nationalism, and heteronormativity are all forms of oppression which must be overthrown by dismantling systems like white supremacy, capitalism, and the heteropatriarchy. In this fully revised and expanded second edition of their popular … Intersectionality is a dynamic, interdisciplinary, and hotly contested terrain of scholar-activism, and Collins and Bilge are generous guides and … 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. This chapter reviews the concept of “intersectionality,” describing its roots in Black feminist thought and social justice activism, and its focus on the synergistic relationship between critical inquiry and critical praxis. Crenshaw’s contributions to intersectionality are impor tant, but not in the way they have typically been interpreted within academia. While intersectionality helps shed light on contemporary social issues, Collins notes that it has yet to reach its full potential as a critical social theory. Originally designed as an analytic framework to better understand the nature of human oppression, intersectional theory often comes across to those outside the academic bubble as a victimologist ideology, hell bent on deconstructing the alleged hegemonic white patriarchy, … It was clear that deeply entrenched social inequalities would not dis appear overnight, nor would the social prob lems that they engendered. . Instead, the rules that determine what counts as truth mean that some truths count more than others… Epistemology is crucial for understanding why some truths are present in intersectionality’s knowledge base while others remain neglected, as well as whose truths are believed and whose are dismissed. Epilogue. Show details . First, a “defining feature of intersectionality” is “[t]he premise that race, gender, class, and other systems of power mutual construct one another now functions as a taken-for-granted truism within intersectionality” (p. 16) In other words, an analysis will be incomplete if it examines only class, or only gender, or only race without probing how these attributes interact. Intersectionality pos - The concept of intersectionality has become a hot topic in academic and activist circles alike. Dallas, S., 2016. While the academic terminology in this excerpt might be a bit difficult for lay readers to parse, Collins elaborates on each of these ideas throughout the book. So much has happened since the 1990s that the case for intersectionality no longer needs to be made. In this telling, academics’ embrace of intersectional theorizing is Christian apologetics from a homeschooling theoretical chemist. Intersectionality as Critical Social Theory explains why critical social theory matters in the real world and how intersectionality can achieve its potential as a tool for social action needed to transform the world for the better. While intersectionality helps shed light on contemporary social issues, Collins notes that it has yet to reach its full potential as a critical social theory. Intersectionality as Critical Social Theory explains why critical social theory matters in the real world and how intersectionality can achieve its potential as a tool for social action needed to transform the world for the better. Luckily, Patricia Hill Collins and Sirma Bilge, women who’ve penned texts to the tune of critical inquiry and praxis for years, remind us what intersectionality means and how it emerges in their latest collaboration, Intersectionality. Both within and outside the acad emy, administrators, teachers, social workers, counselors, and public health professionals have increasingly used intersectional analyses to shed light on impor tant social problems concerning education, health, employment, and poverty (Berger and Guidroz 2009; Dill and Zambrana 2009). It certainly provides a good overview of historical antecedents of intersectionality, its adopting by disciplines like critical race theory, queer theory, and feminism, and its basic outlook on social problems. In other words, intersectionality is grounded in critical inquiry This content is made freely available by the publisher. Second, many of Collins’ statements about “Western epistemologies” border on outright relativism: Theorizing about philosophical topics such as democracy, inequality, freedom, social justice and love stems from efforts to make sense of human life and experience. -- Intersectionality as critical inquiry and praxis -- On not getting the history of intersectionality straight -- Intersectionality's global dispersion -- Intersectionality and identity -- Intersectionality, social protest and neoliberalism -- Intertwined projects? leadership. This special issue is an interdisciplinary collection on intersectionality theory as critical inquiry and praxis. Because intersectionality encompasses both social sciences and humanities, it can be conceptualized alternatively as a social theory that guides the search for truth and as a social theory that guides the search for social meaning. Dominant narratives of intersectionality routinely cite two of Crenshaw’s articles (1989, 1991) to support their claim that she “coined” the term intersectionality.¹ These narratives identify Crenshaw’s initial use of the term intersectionality within academia as its point of origin. (2018). Intersectionality rejects these notions that normalize inequality by depicting it as natural and inevitable. Intersectionality is a dynamic, interdisciplinary, and hotly contested terrain of scholar-activism, and Collins and Bilge are generous guides and … A surprising array of academics, activists, policymakers, digital workers, and independent intellectuals recognize intersectionality as an impor tant form of critical inquiry and praxis (Collins and Bilge 2016). Whatever the form of oppression they experience —race, class, gender, sexuality, age, ability, ethnicity, and nation— subordinate groups have a vested interest in resisting it. When Kimberlé Crenshaw used the term intersectionality in the early 1990s, she had no way of knowing that the idea she saw as being just a meta phor would have such a sweeping impact within activist and academic communities. Intersectionality as Critical Inquiry. Just as critical race theory as a resistant knowledge project aspires to resist racism, intersectionality as a knowledge projects may aspire to resist the social inequalities within intersecting systems of power. But we cannot assent to a wholesale postmodern deconstruction of truth-claims, nor should we assume that ‘truth’ must always bend to our ideas of ‘social justice.’ As Christians, we believe that God has spoken truth clearly and definitively in Scripture and that these truths can be understood by all people in all cultures, regardless of their social location. In Southern Theory, Raewyn Connell (2007) entertains this claim by looking to the Global South for other ways of theorizing. 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 … Intersectionality as Critical Social Theory explains why critical social theory matters in the real world and how intersectionality can achieve its potential as a tool for social action needed to transform the world for the better. Collins does not provide any concise or clear definition of “critical social theory” throughout the book, even though Chapter 2 is entitled “What’s Critical about Critical Social Theory?”, Collins rejects the idea that ‘critical social theory’ is equivalent to the Frankfurt School: “I [capitalize] Critical Theory to distinguish the specific discourse of the Frankfurt school as a specific school of thought. But what exactly does it mean, and why has it emerged as such a vital lens through which to explore how social inequalities of race, class, gender, sexuality, age, ability, and ethnicity shape one another? The concept of intersectionality has become a central topic in academic and activist circles alike. Log in to your personal account or through your institution. Anticolonial strug gles in Africa, Asia, and Latin America; the emergence of a global women’s movement; civil rights movements in multicultural democracies; the end of the Cold War; and the defeat of apartheid in South Africa all signaled the end of long-standing forms of domination. “Intersectionality itself can be seen as a knowledge project of resistance, one in which critical analysis underpins its intellectual resistance” (p. 10). Intersectionality as Critical Social Theory explains why critical social theory matters in the real world and how intersectionality can achieve its potential as a tool for social action needed to transform the world for the better.

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