If we take the numbers in Undermining Intersectionality seriously, the intersectionality most people know bears little resemblance to the work of Kimberle Crenshaw, Patricia Hill Collins, Audre Lorde, and the Combahee River
Instead, the idea was to break bread (and lots of eggs) with the African American writers and activists of the Combahee River
Collective, the women of color who contributed to This Bridge Called My Back; Minnie Bruce Pratt, Barbara Smith, and Elly Bulkin who together wrote Yours in Struggle; and Adrienne Rich, Audre Lorde, and Irena Klepfisz and Melanie Kaye/Kantrowitz who edited Tribe of Dina.
Ao passo que Weathers (1969) pensa em termos de "opressoes multiplas" (de sexo, de cor, de classe etc.), que se acrescentam uma a outra, o que lhe permite concluir que o sexismo e a relacao de dominacao comum a todas as mulheres, as analises posteriores criticarao essa abordagem aditiva, em prol de outros modelos explicativos: o Combahee River
Collective falara, por exemplo, de "opressoes simultaneas" e pregara uma politica de coalizao, em vez de uma sororidade de principio, entre feministas negras e feministas brancas, entre mulheres negras e homens negros, etc.
To this point, scholarship on intersectionality underscores the critical role of vulnerability and how systems make particular identities the result of and medium for such (Beale 1970; Combahee River
Collective 1977; Crenshaw 1989, 1991; Davis 1981; McCall 2005; Nash 2008).
Of course, feminists of colour--including the Combahee River
Collective (a collective of Black Lesbians in the 1970s and '80s) gender theorist Judith Butler, as well as feminists from other marginalized communities--had been demanding for years that the feminist movement include and advocate for them in equal measures.
While he references "a black feminism in the making" (189) with his gesture towards the eventual publication of the Combahee River
Collective Statement in 1974, Sorett's analysis, perhaps inadvertently, positions the origins of black feminism in the 1970s, which silences the long spiritual legacy of black feminist intellectuals in the nineteenth century.
How We Get Free: Black Feminism and the Combahee River
Collective situates Black women's archive of memory as critical to the narrative of the Combahee River
Collective's (CRC's) herstory.
For example, Jennifer Nash's (2013) work traces the long history of black feminist activism and the mobilization of love (Collins, 2004; Combahee River
Collective, 1983; hooks, 2000; Jordan, 1978), outlining the complex ways in which love is utilized in these political movements.
She scouted out the lay of the land over 25 miles along the Combahee River
, which was filled with mines.
Women of color, largely on the margins of the Women's Liberation Movement, created their own collective spaces to meet other women who loved women, such as The Combahee River
Collective and SALSA Soul Sisters.