Answering the question of

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The Concept of Intersectionality and Solidarity
The concepts of intersectionality and solidarity have with time gained popularity in the struggle for women empowerment and the fight against injustices on women. But what do they imply? The term intersectionality was first coined by Kimberle Crenshaw, an American civil rights advocate in 1989. It is used to refer to the overlapping social identities as well as the related systems of discrimination, domination, and oppression among other injustices. It explains how various biological, cultural and social aspects such as sexuality, religion, age, class, gender, race, sexual orientation, ability and nationality among others aspects of identity interact on various levels. Intersectionality proposes that to understand one’s identity fully; we should consider each element of a person as linked to all other elements. On the other hand, solidarity is the term used to refer to the support between people fighting for a common course. With regards to women, this may also refer to sisterhood which is used to express the connection between women who are bonded in many ways but who are biologically related. It refers to women’s feminism, the support of other women facing discrimination, and the participation in various women movements and campaigns against unfair treatment of women. The word implies that women relate in a differently way to men unlike how they relate among themselves.
Women’s experiences have always been the central concern in various discourses.

It is only through the sharing of experiences that women go through that action has been taken against women abuse offenders and various campaigns against women discrimination formed. It is on this basis that feminists have argued for the creation of unity among women. Women all over the world have had one thing in common, the experience of discrimination based on their gender. Whether black, white or Hispanic, women have experienced the same issues since time immemorial. This homogeneity of issues has lead to the call for solidarity among women. However, according to Mohanty, solidarity has to be forged from counter-narratives and memories, not from historical universalism. By coming together, women can share the issues facing them and how they have been tackling them. According to Warsha, to experience solidarity, individuals must have shared beliefs and goals as well as a community of interests. The support can be as quickly withdrawn as it is given. (Warsha 47) The value of documenting these injustices and struggles is utterly unquestionable as it helps create a better future for women. According to Mohanty, the unity of women is best understood through the psychological and natural commonality it presents. It has to be worked for, and struggles made to achieve it (Mohanty 116).
Through the articulation of ways in which the historical injustices and oppression against women relate to women all over the World, the concept of solidarity can make sense (Mohanty 116). Women have seen the need to unite to fight against this deeply entrenched historical problem as it has not been simple fighting it alone. Solidarity leads to the formation of various groups that dedicate much of their time to tackling this issue. Women in these groups educate different communities on the need to treat women fairly and empower them. Through these groups, cases of wife battery, violation of human rights based on gender-based discrimination can easily be brought to courts and offenders tried. Women in some parts of the world usually fear reporting abuses by men due to the repercussions that may arise. Some are even sent away by the police when trying to report incidences against them. However, they can easily share their predicaments before fellow women. These groups of women can then easily highlight the issue and offenders brought to book. According to Mohanty, women have to recognize that self-experience must be historicized so that it can be generalized into a good broad vision regarding women empowerment. Experience must be interpreted for it to become the basis of women solidarity and struggles (Mohanty 122). The issue of solidarity among women has also been taking center stage in political campaigns by women seeking elective posts. The women politicians call on fellow women to stand by them during the campaign and to come out to the last person to vote. They do this basing their argument on the issue of women empowerment; more women in power mean less discrimination of women. An example was the recently concluded US elections where this was Hillary Clinton’s core message. She was convincing women to vote her in as it would mean the breakage of the high glass ceiling that had been preventing women from progressing in many of their activities.

Intersectionality, on the other hand, is used to explain how the various forms of social inequality and injustice are interconnected. The concept holds that the different basis of oppression in the society: sexism, homophobia, racism, xenophobia, classism, and ableism do not act independently; they are well related. It claims that women lives are inseparable from the multiple sections of oppression that face them. According to Kimberley Crenshaw, the author of Intersectionality and Identity Politics, she coined the term as just a metaphor. She was just looking at the way the various systems of oppression interacted. The concept has however gained prominence and has over time been propagated by anti-racist feminists who have bitterly argued the claim that women abuse should be solved and well understood by analyzing gender alone. The concept of intersectionality has therefore been offered as a remedy to the most pressing problem of women exclusion. This concept is even regarded as the most significant contribution to the fight against injustices against women. The United Nations, the Beijing Platform for Action, and the UNHCR have all recognized its importance in this fight.
According to Crenshaw, the boundaries of sex and racial discrimination are determined by black men and white women experiences respectively (Crenshaw 143). She also argues that discrimination laws protect black women to the extent where their experiences coincide with those of white women and black women. (Crenshaw 143)There is an inadequacy of doctrinal definitions that can solve black women’s common discrimination experiences. To understand intersectionality, you have to consider it as either structural or political intersectionality. Structural intersectionality is used to show how the different positions of black women at the gender and race intersection lead to the difference between their experience of rape, battery, and abuse and that of black women (Crenshaw 534). Political intersectionality is used to explain the belief that antiracist and feminist politics have always worked together to marginalize the issues facing black women. A black woman who is also lesbian might face high levels of discrimination in the workplace or the community. This is based on the interaction of the two systems of oppression. Intersectionality should, therefore, be seen as an important concept when solving injustices against women. The understanding of the concept helps in ensuring that the main cause of the challenges facing women is not overlooked. This understanding might also lead to the partnership between various bodies involved in the fight of different social injustices leading to better handling of the challenges. For example, the partnership of an LGBT rights movement with a movement against women discrimination may help better a woman experiencing racial discrimination and who is also a lesbian.
In conclusion, the understanding of concepts of solidarity and intersectionality assist to a large extent in solving the discrimination against women. Solidarity refers to how women come up together to solve various issues facing them together while intersectionality refers to how different systems of oppression interact.
Works Cited
Crenshaw, Kimberle. “Mapping the Margins: Intersectionality, Identity Politics, And Violence Against Women Of Color”. Stanford Law Review 43.6 (1991).Web
Mohanty, Chandra Talpade. Feminism without Borders. 1st ed. Durham: Duke University Press, 2003. Print.
Warsha, Halia. “Decolonizing Together: Moving Beyond a Politics of Solidarity Toward A Practice Of Decolonization”. Briar Patch Magazine 2012. Web. 9 Dec. 2016.