Identities-at-intersections in an Anti-Oppresive Lens

Identity is a dynamic effect of being; it is not fixed. Each of us navigates political landscapes shaped by power and social relations that produce diverse identities and differences. In my original 2018 work, I introduced the concept of "identities-at-intersections."

What are identities-at-intersections? This term refers to the perception, understanding, and elaboration of social positions and the positioning of identities within the intersecting spaces of hegemony. My definition was inspired by Crenshaw’s (1993, 2001) intersectionality theory and Anthias’ (2013, 2014) exploration of intersections and social positioning. Crenshaw defines intersectionality as the experience of a woman from a minority group navigating the main thoroughfare in a city. In this scenario, the main road is “Racism Road,” and intersecting streets may include Colonialism and Patriarchy. This woman must contend not only with one form of oppression but with multiple forms that intertwine, creating a complex web of layered oppression (Crenshaw, 2001, as quoted in Yuval-Davis, 2006, p. 196).

The structural pillars of hegemony promote self-determination at the expense of others, often manifesting as an ‘othering gaze.’ Those who do not belong to dominant groups are marginalized at these intersections, facing various forms of trauma and suffering caused by inequality and oppression, including poverty, racism, and gendered violence, as well as victimization resulting from a deficit mentality linked to ableism. Marginalized individuals endure these inequalities and oppression while living at the intersections of these structural pillars.

Nevertheless, agency within dynamic power relations enables those living at these intersections to articulate their ontological (what they are and what they value) and epistemic (what they know and what they believe must be understood about them) perspectives, allowing their lived experiences to be recognized and acknowledged. These rich perspectives foster knowledge-building and meaning-making beyond mere truth and authentic reconciliation.

Various social systems and their participants bear responsibility for supporting the viewpoints of identities-at-intersections. By applying an emerging anti-oppressive framework in social reproductive work, particularly in education as a means of parity rather than a polity, and in organizations as communities rather than hierarchies, I advocate for the agency of identities-at-intersections.