Week Three

The term “intersectionality” was coined by professor Kimberlé Crenshaw (Links to an external site.). Intersectionality recognizes that differing identities can combine in ways that impact both priviledge and discrimination. In her talk at the 2016 W.O.W., she explained that “intersectionality is not primarily about identity, it’s about how structures make certain identities the consequences of and the vehicle for vulnerability.” No aspect of our identity, whether privileged or marginalized, can be treated in isolation. The country is a very different political and social reality for a Black, queer, trans womxn than for a white, straight, cis man.

Therefore, intersectionality is also important as a way to understand how systems of oppression are all linked together. For example, I do not believe we can address racial justice without also addressing economic justice. Things like reproductive freedom, food deserts, immigration policies, educational access, and gerrymandering do not exist as discrete systems. These are also, to use bell hooks’ term, "interlocking." 

People often mistake racism for hatred, and while that is certainly an issue (seeing the Proud Boys response to the Presidential Debate last night), it is not the whole story. Racism is also written and unwritten rules of society. It is institutions and policies that were constructed to center power and opportunity for only certain people. This is not always obvious, like the KKK, but can also be insidious and subtle. Tema Okun, in her white supremacy culture (Links to an external site.) list, points out that things such as perfectionism and fear of open conflict are also part of it. 

I see myself in many of the elements of Tema Okun’s list. I fall into the perfectionism trap; I fear open conflict. I am also enmeshed in organized religion, which is also complicit as a system of oppression. While, there are some systems that I see clear paths forward, for example, policing (stop for profit privatized prisons, divert money towards programs that create public safety like education, food and housing security, mental health services, addiction help), I feel mostly at a loss for how we tackle this within organized religion.

That is one of my goals in attending seminary. How do we extract the Divine from entanglement with systems of oppression? How do we address our privileges as seminarians in a way that prepares us for a path forward? Can you re-make a system from within the system? Can you even remake oppressive systems? Or do you need to dismantle them completely in order to then build new ones? I suspect these questions have different perspectives and answers for different religions, but I fear that unless people of faith tackle these issues head on, we will remain unwitting accomplices to systems we do not condone. 

What kinds of practices can help us sustain living in such a world of oppression and violence, ambiguity and complexity? For me, it is not about what I do as much as how I choose to show up.  No matter what I am doing, if I engage in it as authentically as I can, something magical happens. That means showing up in my life every day being clear about my values and goals. Intentionally approaching things with love- whether it is protesting police violence or doing the dishes- feeds my spirit. That active attention to how I show up, and the mindset I bring, creates the space where I can contribute in a way that gives my life meaning. This space is where I know who I am, what I need, and feel able to provide a safe space for others to do the same. Showing up, with love and clear intention, allows me to find joy in both changing a diaper, as much as in taking a nap.