By Kimberly Congdon, PhD
Privilege and intersectionality are two concepts that get tossed around a lot these days. “Privilege” can be a very contentious idea, and there has been a lot of pushback and denial that it even exists, let alone that it’s an important sociocultural force. “Intersectionality” on the other hand is the newest buzzword among allies. The problem is that a lot of so-called allies touting intersectionality are the same people arguing against the existence and power of privilege, and that’s a problem because – privilege and intersectionality are linked concepts. You can’t really understand one if you don’t understand the other. That also means you can’t be truly intersectional unless you understand and acknowledge privilege. So, here’s a primer, breaking the two down, and explaining how they link.
Intersectionality is the idea that each person’s identity is made up of multiple components. No one is just one thing. I am a woman, and white, and a liberal, and a scientist, and an academic, and single, and middle class, and an American citizen, and a native English speaker, and and and … If we think of life as made up of adjacent and overlapping spheres, then each element composing our identity affects our ability to move in those spheres. Spheres come in all types. Your work environment is a sphere. The bar you go to for Friday Happy Hour is a sphere. The subway car is a sphere. The Internet is a sphere. Each sphere has a power structure, and where you fit in that power structure dictates the ease with which you move through that sphere. The various aspects of your identity determine where you fit into each power structure controlling each sphere. Access to that power structure is a privilege.
Privilege is the positive consequence inherently associated with specific elements of an identity. Depending on the sphere, certain privileges may be worth more than they are in other spheres. If a privilege is associated with a certain identity, and you have that identity, you have that privilege. It doesn’t matter if you feel it, or if you’ve ever recognized the effect, because privilege comes from how others treat you, and that relies on how THEY see you, not how you see yourself (more on this another day). Privilege comes in two types – those that are innate, and those you can acquire. For innate privilege, we’re talking about issues like race, sex, gender, sexual orientation and citizenship. Acquired privileges are things like education, wealth and residency (although you can be born into some of those, too). Having innate privileges can make it easier to get acquired privileges. Changing circumstances can eliminate acquired privileges, but never innate privileges. And lacking one type of privilege does not necessarily eliminate the effects of the other kinds. For example, growing up in poverty doesn’t eliminate any racial privilege you may have, it just means you lack economic/class privilege. Since some spheres are controlled by a power structure based on race, and others are controlled by a power structure based on class or wealth, you still have privilege in the race-based spheres, regardless of how you’re treated in the wealth-based spheres.
Who has the most privilege? Rich, straight, cis, white men will always have the most power, in any sphere. After that, generally speaking, white people have more privilege than non-white people. But the problem is that people think this is an adding game. It isn’t. It’s about spheres of influence, unfair power differentials, and using our privilege to elevate those who lack it. Spheres overlap more often than they stack. A white woman will have more privilege than a black man in spheres where race is more important, and less privilege in spheres where gender is more important. (This may seem complicated, but it’s still a simplified view. The idea of spheres I’ve presented is much more discrete than the reality. In reality, no matter the sphere – race ALWAYS matters, gender ALWAYS matters, sexual orientation ALWAYS matters – it’s really more about proportions than absolutes. And because of the variable nature of humans, things can vary. Not all work spheres are created equal. In some jobs, gender carries more power than race, and in others, it’s the opposite. So you can’t really ever take your personal experience and judge the validity of the claims of others based on whether or not it matches yours. Keep that in mind when you encounter people who state they’ve experienced biases you’re unfamiliar with.)
What this all means is that no two people who share one identity have experienced that identity in the same way. It means that what my experience of womanhood has been is not the same as the experience of womanhood of a black woman because my experience of womanhood has been modified by my whiteness, while hers has been modified by her blackness. However, her experience is not necessarily identical to that of another black woman, either, because one may be an American citizen and the other may not be, or one my straight while the other is gay ….. see how it starts to get complicated? This complexity matters, and treating it like it matters is called “being intersectional”. The REASON it matters is that those individuals who lack power in a sphere also lack visibility. When we identify figureheads for identities, we tend to choose those who are visible. Therefore, when we talk about “feminism”, we’re probably talking about white feminism, when we talk about what women need to be equal, we’re probably talking about what WHITE women need – because they’re the ones we see. They’re the ones with the visibility, and they get inserted into the default setting. But when we do that, and we address the issues of white women under the false notion that we are in fact helping ALL women, all we do is increase the gap between white women and non-white women (or cis women and trans women, or straight women and gay women, etc). We have to recognize the least visible and acknowledge that their needs, while different, are just as important. And THAT is being “intersectional” – it’s recognizing the diverse needs of people who share one identity that is the result of the fact that they have other identities that they don’t share with you.
I also want to take a minute to be clear – this is not just about race. Too often, people dissolve “intersectionality” down to an issue of race. That is specifically problematic in intersectional feminism, when it gets treated as meaning “women of color have it worse than white women”. That’s true, but that’s not the be-all, end-all of intersectionality. Intersectionality isn’t just about race. It’s about gender, gender identity, sex, sexual orientation, economic status, citizenship…ALL identities can be served by an intersectional approach to activism, not just racial ones.
So, recognize what privileges you have, recognize what spheres in which you have power, and start using that power to elevate the voices of those trying to exist in that sphere without the advantage of the privilege. That’s really the only way we save everyone – by elevating those with the least power – by being intersectional.
Dr. Congdon is an anthropologist, anatomist, scientist, feminist, activist, conservationist. When those things collide, she writes about it here. She wants you to vote, and stop littering.