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Intersectionality Theory
Intersectionality theory is a term utilized during the 1990s by third-wave modern feminist sociologist Patricia Hill Collins. This term replaced her previously coined term black feminist thought, which increased the general applicability of her theory from African American women to all women (Mann and Huffman, 2005, pg. 61). A standard textbook definition of intersectionality theory might be "the view that women experience oppression in varying configurations and in varying degrees of intensity" (Ritzer, 2007, pg. 204). Cultural patterns of oppression are not only interrelated, but are bound together and influenced by the intersectional systems of society. Examples of this include race, gender, class, and ethnicity (Collins, 2000, pg. 42). Collins' theory is one of particular interest because it represents a time in sociological thinking that was at the crossroads of modern and post-modern feminist thought.

Matrix of Domination
Collins refers to the various intersections of social inequality as the matrix of domination. This is also known as "vectors of oppression and privilege" (Ritzer, 2007, pg. 204). These terms refer to how differences among people (sexual orientation, class, race, age, etc.) serve as oppressive measures towards females, and ultimately change the experiences of living as a woman in society. Collins and bell hooks point towards either/or thinking as an influence on this oppression and as further intensifying these differences. Specifically, Collins refers to this as the construct of dichotomous oppositional difference. This construct is characterized by its focus on differences rather than similarities (Collins, 1986, pg. S20). For example, society commonly uses dichotomies as descriptors such as black/white or male/female. Additionally, these dichotomies are directly opposed to each other and intrinsically unstable, meaning they rarely represent equal relationships. In a 1986 article, Collins further relates this to why Black women experience oppression. Notice in the dichotomies mentioned above, Black women typically fall into what is seen by society as the inferior halves. Internalization of this leads to further the oppression faced by women (most notably Black women) in society.

Standpoint Epistemology and the Outsider Within
Both Collins and Dorothy Smith have been instrumental in providing a sociological definition of standpoint theory. A standpoint is an individual's unique world perspective. The theoretical basis of this approach involves viewing societal knowledge as being located within an individual's specific geographic location. In turn, knowledge becomes distinctly unique and subjective--- it varies depending upon the social conditions under which it was produced (Mann and Kelley, 1997, pg. 392).

The concept of the outsider within refers to a special standpoint encompassing the self, family, and society (Collins, 1986, pg. S14). This relates to the specific experiences to which people are subjected as they move from a common cultural world (i.e. family) to that of the modern society (Ritzer, 2007, pg. 207). Therefore, even though a woman (especially a Black woman) may become influential in a particular field, she may feel as though she never quite belongs. Essentially, their personalities, behaviors, and cultural beings overshadow their true value as an individual; thus, they become the outsider within (Collins, 1986, pg. S14).

Resisting Oppression
Speaking from a critical standpoint, Collins points out that Brittan and Maynard claim “domination always involves the objectification of the dominated; all forms of oppression imply the devaluation of the subjectivity of the oppressed” (Collins, 1986, pg S18). She later notes that self-evaluation and self-definition are two ways of resisting oppression. Participating in self-awareness methods helps to preserve the self-esteem of the group that is being oppressed and help them avoid any dehumanizing outside influences.

Marginalized groups often gain a status of being an “other” (Collins, 1986, pg. S18). In essence, you are “an other” if you are different from what Audre Lorde calls the mythological norm. "Others" are virtually anyone that differs from the societal schema of an average white male. Gloria Anzaldua theorizes that the sociological term for this is “othering”, or specifically attempting to establish a person as unacceptable based on certain criterion that fails to be met (Ritzer, 2007, pg. 205).

Individual subjectivity is another concern for marginalized groups. Differences can be used as a weapon of self-devaluation by internalizing stereotypical societal views, thus leading to a form of psychological oppression. (In psychology this is known as a self-fulfilling prophecy.) The point Collins effectively makes is that having a sense of self-value and a stable self-definition not obtained from outside influences helps to overcome these oppressive societal methods of domination.

Applying the Principles: A Marxist-Feminist Critical Theory
Collins’ intersectionality theory and its relative principles have a wide range of applicability in the sociological realm, especially in topics such as politics and violence (see, for instance, Collins, 1998). A central tenet of interest is on the struggle faced by Black women in the economic sector. This provides a wonderful example of how the interrelated principles of Collins’ theory come together to add a new twist to a Marxist economic theory. A brief historical perspective will allow for better understanding of how Collins used her insight and built a dynamic theory of political oppression as related to Black women in particular.

W.E.B. Du Bois theorized that the intersectional paradigms of race, class, and nation might explain certain aspects of Black political economy. Collins writes “Du Bois saw race, class, and nation not primarily as personal identity categories but as social hierarchies that shaped African American access to status, poverty, and power” (2000, pg. 42). Interestingly, Du Bois omitted gender from his theory, and considered it more of a personal identity category.

Cheryl Townsend Gilkes further expands upon this by pointing out the value of centering upon the experiences of Black Women. Joy James takes things one step further by “using paradigms of intersectionality in interpreting social phenomena” (Collins, 2000, pg. 44). Collins later integrated these three views by examining a Black political economy through both the centering of Black women’s experiences and using a theoretical framework of intersectionality (Collins, 2000, pg. 44).

Collins uses a “Marxist feminist” approach and applies her intersectional principles to what she calls the “work/family nexus and black women’s poverty”. In her 2000 article “Black Political Economy” she describes how the intersections of [[consumer racism, gender hierarchies, and disadvantages in the labor market can be centered on Black women’s unique experiences (pg. 45-46). Considering this from a historical perspective examining interracial marriage laws and property inheritance laws creates what Collins terms a “distinctive work/family nexus that in turn influences the overall patterns of Black political economy” (pg. 46).

A historical example will clarify this and provide a more precise case of this application. Essentially, anti-interracial marriage laws effectively suppressed the potential economic rising of black women. Many times, a marriage can be economically stabling for both husband and wife. However, since Black women were outlawed from marrying White men, Black women were denied access to sharing the prosperities of White male property. In essence, their biracial children were deprived of this as well. A perhaps latent consequence of this was the regulation of wealth for Black women.