There are various moral frameworks that can be used to interpret intersectional oppression as both structural and existential harm. One such framework is the concept of "intersectionality," which was coined by legal scholar Kimberlé Crenshaw in the late 1980s to describe how multiple forms of discrimination compound and create unique experiences of marginalization for individuals who belong to more than one minority group. Intersectionality recognizes that identity categories such as race, gender, class, sexual orientation, and ability interact and overlap in ways that create different types of oppressions for individuals based on their intersecting identities.
According to this framework, intersectional oppression involves systemic and institutional barriers that limit opportunities for certain groups of people based on their social status, while also creating individualized experiences of trauma and suffering.
A Black woman may face both racism and sexism in her workplace, leading to feelings of alienation and powerlessness that go beyond the experience of either form of discrimination alone. This combination of social structures and personal experiences creates a sense of "double consciousness" or "code switching" in which an individual must constantly navigate between different cultural norms and expectations.
Another moral framework that can help us understand intersectional oppression is the concept of "structural violence." Developed by sociologist Johan Galtung, structural violence refers to the way in which social institutions and systems perpetuate inequality and disadvantage through laws, policies, and practices. In terms of intersectional oppression, this means that systems of power are designed to benefit some groups over others, with consequences that ripple out into every aspect of society.
White privilege is built into many aspects of American culture and politics, from housing policy to education funding to criminal justice reform. These systemic biases perpetuate racial inequalities and make it harder for non-white Americans to achieve upward mobility.
Intersectional oppression can also be understood as existential harm because it affects individuals' sense of self and agency. When someone experiences marginalization due to multiple identities, they may feel like they have less control over their own lives, leading to feelings of helplessness and despair. They may internalize negative messages about themselves and their worth, resulting in lower self-esteem and increased stress levels. This type of harm goes beyond physical harm or material deprivation; it touches on a person's very being and challenges them to redefine their place in the world.
Understanding how these moral frameworks work together can help us recognize the complex nature of intersectional oppression and its impact on individuals' lives. By acknowledging both structural and existential harms, we can develop strategies to address intersectional oppression at all levels—from individual psychological counseling to institutional reform—and create a more just and equitable society for everyone.
What moral frameworks can interpret intersectional oppression as both structural and existential harm?
Intersectionality is an analytical framework that examines how individuals' identities intersect with one another, creating unique experiences of oppression and discrimination. This perspective recognizes that people may experience multiple forms of marginalization due to their race, gender, sexuality, class, ability, religion, etc. , which can lead to compounding effects of systemic disadvantages. According to this viewpoint, these intersections of identity produce both structural and existential harms on individuals.