Intersectionality in the context of "Fourth-wave feminism"

Colonialism is the practice of extending and maintaining political, social, economic, and cultural domination over a territory and its people by another people in pursuit of interests defined in an often distant metropole, who also claim superiority. While frequently an imperialist project, colonialism functions through differentiating between the targeted land and people, and that of the colonizers (a critical component of colonization). Rather than annexation, this typically culminates in organizing the colonized into colonies separate to the colonizers' metropole. Colonialism sometimes deepens by developing settler colonialism, whereby settlers from one or multiple colonizing metropoles occupy a territory with the intention of partially or completely supplanting the existing indigenous peoples, possibly amounting to genocide.

Colonialism monopolizes power by understanding conquered land and people to be inferior, based on beliefs of entitlement and superiority, justified with beliefs of having a civilizing mission to cultivate land and life, historically often rooted in the belief of a Christian mission. These beliefs and the actual colonization establish a so-called coloniality, which keeps the colonized socio-economically othered and subaltern through modern biopolitics of sexuality, gender, race, disability and class, among others, resulting in intersectional violence and discrimination.

White feminism is a term which is used to describe expressions of feminism which are perceived as focusing on white women while failing to address the existence of distinct forms of oppression faced by ethnic minority women and women lacking other privileges. Whiteness is crucial in structuring the lived experiences of white women across a variety of contexts. The term has been used to label and criticize theories that are perceived as focusing solely on gender-based inequality. Primarily used as a derogatory label, "white feminism" is typically used to reproach a perceived failure to acknowledge and integrate the intersection of other identity attributes into a broader movement which struggles for equality on more than one front. In white feminism, the oppression of women is analyzed through a single-axis framework, consequently erasing the identity and experiences of ethnic minority women in the space. The term has also been used to refer to feminist theories perceived to focus more specifically on the experience of white, cisgender, heterosexual, able-bodied women, and in which the experiences of women without these characteristics are excluded or marginalized. This criticism has predominantly been leveled against the first waves of feminism which were seen as centered around the empowerment of white middle-class women in Western societies.

While the term white feminism is relatively recent, the critics of the concepts it represents date back to the beginning of the feminist movement, especially in the United States. The label has recently increased in use, as intersectional theory has entered more mainstream national conversations in the US since the late 2010s. Others question the label, claiming it is used to attack white feminists, whether or not they are inclusionary of minority women.

The International Alliance of Women (IAW; French: Alliance Internationale des Femmes, AIF) is an international non-governmental organization that works to promote women's rights and gender equality. It was historically the main international organization that campaigned for women's suffrage. IAW stands for an inclusive, intersectional and progressive liberal feminism on the basis of human rights and liberal democracy, and has a liberal internationalist outlook. IAW's principles state that all genders are "born equally free [and are] equally entitled to the free exercise of their individual rights and liberty," that "women's rights are human rights" and that "human rights are universal, indivisible and interrelated."

In 1904 the Alliance adopted gold (or yellow) as its color, the color associated with the women's suffrage movement in the United States since 1867 and the oldest symbol of women's rights; through the Alliance's influence gold and white became the principal colors of the mainstream international women's suffrage movement.

Third-wave feminism is a feminist movement that began in the early 1990s; it was prominent in the decades prior to the fourth wave. Grounded in the civil-rights advances of the second wave, Gen X third-wave feminists born in the 1960s and 1970s embraced diversity and individualism in women, and sought to redefine what it meant to be a feminist. The third wave saw the emergence of new feminist currents and theories, such as intersectionality, sex positivity, vegetarian ecofeminism, transfeminism, and postmodern feminism. According to feminist scholar Elizabeth Evans, the "confusion surrounding what constitutes third-wave feminism is in some respects its defining feature."

The third wave is traced to Anita Hill's televised testimony in 1991 to an all-male all-white Senate Judiciary Committee that the judge Clarence Thomas had sexually harassed her. The term third wave is credited to Rebecca Walker, who responded to Thomas' appointment to the Supreme Court with an article in Ms. magazine, "Becoming the Third Wave" (1992). She wrote:

Gloria Jean Watkins (September 25, 1952 – December 15, 2021), better known by her pen name bell hooks (stylized in lowercase), was an American author, theorist, educator, and social critic who was a Distinguished Professor in Residence at Berea College. She was best known for her writings on race, feminism, and social class. Her work explored the intersectionality of race, capitalism, and gender, and what she described as their ability to produce and perpetuate systems of oppression and class domination. She published numerous scholarly articles and nearly 40 books, in styles ranging from essays and poetry to children's literature, with a body of work that addressed love, gender, art, history, sexuality, and mass media.

She began her academic career in 1976 teaching English and ethnic studies at the University of Southern California. She later taught at several institutions including Stanford University, Yale University, New College of Florida, and The City College of New York, before joining Berea College in Berea, Kentucky, in 2004. In 2014, hooks also founded the bell hooks Institute at Berea College. Her pen name was borrowed from her maternal great-grandmother, Bell Blair Hooks, using lowercase to decenter herself and instead maintain focus on the substance of her writings.

A glass ceiling is a metaphor usually applied to women, used to represent an invisible barrier that prevents a given demographic from rising beyond a certain level in a hierarchy. The metaphor was first used by feminists in reference to barriers in the careers of high-achieving women. It was coined by Marilyn Loden during a speech in 1978.

In the United States, the concept is sometimes extended to refer to racial inequality. Racialised women in white-majority countries often find the most difficulty in "breaking the glass ceiling" because they lie at the intersection of two historically marginalized groups: women and people of color. East Asian and East Asian American news outlets have coined the term "bamboo ceiling" to refer to the obstacles that all East Asian Americans face in advancing their careers. Similarly, a multitude of barriers that refugees and asylum seekers face in their search for meaningful employment is referred to as the "canvas ceiling".