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Intersectionality is an idea that is usually applied in critical speculations to express the manner in which domineering societies, for instance, bigotry, chauvinism, and racial intolerance among others are interrelated to the extent that it is almost impossible to address one in the absence of the rest. Kimberlé Williams Crenshaw, a US civil rights activist, established the concept. According to Bright (2016), intersectionality is significant in the study of gender since it involves institutions that are discriminated in the society based on parameters such as sexual orientation. For instance, gender perception against women can be connected, stimulated, and shaped by race and even one’s ethnic inclination.
According to Betancur (2012), intersectionality has some significant effects as far as health is concerned. For example, people who are sexually and rascally victimized in the society tend to have both mental and physical health problems. This finding indicates that if the concept is understood and addressed well, it can help in eradicating some of these health challenges. Besides, studying intersectionality can help in averting gender-based violence among people. According to Bright (2016), in connection with the issue of popular culture, this concept is relevant since people get to appreciate the need to protect one’s traditions, regardless of the underlying tenets. For instance, the feminist society is observed to be weak when compared to the masculine culture. Hence, studying this concept will build and/or create a strong bond in the society by supporting the efforts of eradicating biasness among people.
Privilege is a concept or any merit that is special, unearned, and socially deliberated (Pinn, 2017). For instance, white people enjoy the privilege of being observed as straightforward and principled. On the other hand, black people are regularly perceived to be criminals or possible criminals until they show signs they are not. According to Stanley (2016), the privilege of being a white man has favored me in various ways, for instance, getting a first-class education, being to do my shopping without interruption from other people, and/or being able to enjoy my unique hair style without any questioning from other people. As a white man, I am allowed to exhibit individualism without being seen as racially motivated. Considerably, I can walk freely understanding that no one can discriminate me based on my color. As stated by Stanley (2016), the privilege of being white has given me an advantage over many things, yet it does seem to promote fairness among people as far as black people are concerned. I can use the privilege to advocate for equal rights to be entitled to all people, despite their color, as stipulated in the US constitution. I can also form a movement that will act as the voice for those who are victimized based on their color.
Racial, Gender, and Sexual Representation
According to Ponton (2013), when examining racial, gender, and sexual representations in America, individuals are identified based on how they portray themselves. For instance, in terms of gender, one is either identified as being masculine or feminine. People are assigned identity in terms of how they dress, talk, eat, walk, and/or the individuals they interact with. On the other hand, society and philosophy dictate gender roles. Media has played a big part as far as the assignment of racial, sexuality, or gender-based representations is concerned. For example, during breast cancer awareness campaigns, media agencies use a pink color that is much associated with femininity while they deploy blue shade to present male-connected adverts.
I do not associate with the feminist movement, owing to my status as a man. However, the enlightenment I have gained so far concerning the place of the contemporary women in the society has enabled me to appreciate that I have a role to play as man to help this group of people attain their rights. History has depicted several men, for instance, Michael Flood and Michael Kimmel, as some of scholars who have fully participated in helping women to have their voices heard in the society. For instance, through this crusade, I have helped to see women achieving their right to education, as compared to some years back when education priorities were only given to men (Kretschmer, 2014).
According to Sundar (2013), mass media has been influential to the audience in many ways, especially in terms of how western advertisements have been deployed to describe the image of an ideal female beauty. Media agencies attempt to capture the attention of every person, a move that has made many western adverts use women to achieve this goal. In many times, the level of damage has surpassed what the ordinary people would expect of any advertisement. For example, in media platforms such as magazines, slim and tall women are depicted as being beautiful relative to the others. As a result, serious real-life consequences have been witnessed in women following repeated sexualization and objectification of their bodies in such advertising images. Firstly, such adverts have been associated with issues such as women fainting because of their plan to go without food with the goal of attaining slim bodies that are associated with beauty. Secondly, Sundar (2013) presents the issue of body modification that has left irreparable marks on the bodies of women who attempt to go through plastic surgery to be gorgeous.
Betancur, J. (2012). Emerging intersections: Race, class, and gender in theory, policy, and practice. Journal of American Ethnic History, 31(4), 82-82.
Bright, L. (2016). Causally interpreting intersectionality theory. Philosophy of Science, 83(1), 60-81.
Kretschmer, K. (2014). Shifting boundaries and splintering movements: Abortion rights in the feminist and new right movements. Sociological Forum, 29(4), 893-915.
Pinn, A. (2017). Humanism and the challenge of privilege. Humanist, 77(3), 22-24.
Ponton, D (2013). The women of Katrina: How gender, race, and class matter in an American disaster. Journal of Southern History, 79(4), 1036-1037.
Stanley, S. (2016). Changing the shape of things: A reflection on power, privilege, and the benefits of institutional transformation. Theatre Research in Canada, 37(2), 270-275.
Sundar, S (2013). Uses and grats 2.0: New gratifications for new media. Journal of Broadcasting & Electronic Media, 57(4), 504-525.