Privilege (social inequality) in the context of "Gender identity"

Social inequality occurs when resources within a society are distributed unevenly, often as a result of inequitable allocation practices that create distinct unequal patterns based on socially defined categories of people. Differences in accessing social goods within society are influenced by factors like power, religion, kinship, prestige, race, ethnicity, gender, age, sexual orientation, intelligence and class. Social inequality usually implies the lack of equality of outcome, but may alternatively be conceptualized as a lack of equality in access to opportunity.

Social inequality is linked to economic inequality, usually described as the basis of the unequal distribution of income or wealth. Although the disciplines of economics and sociology generally use different theoretical approaches to examine and explain economic inequality, both fields are actively involved in researching this inequality. However, social and natural resources other than purely economic resources are also unevenly distributed in most societies and may contribute to social status. Norms of allocation can also affect the distribution of rights and privileges, social power, access to public goods such as education or the judicial system, adequate housing, transportation, credit and financial services such as banking and other social goods and services.

Equality before the law, known as equality under the law, equality in the eyes of the law, legal equality, or legal egalitarianism, is the principle that all people must be equally protected by the law. The principle requires a systematic rule of law that observes due process to provide equal justice, and requires equal protection ensuring that no individual nor group of individuals be privileged over others by the law. Also called the principle of isonomy, it arises from various philosophical questions concerning equality, fairness and justice. Equality before the law is one of the basic principles of some definitions of liberalism. The principle of equality before the law is incompatible with and does not exist within systems incorporating legal slavery, servitude, colonialism, or monarchy.

Article 7 of the Universal Declaration of Human Rights (UDHR) states: "All are equal before the law and are entitled without any discrimination to equal protection of the law". Thus, it states that everyone must be treated equally under the law regardless of race, gender, color, ethnicity, religion, disability, or other characteristics, without privilege, discrimination or bias. The general guarantee of equality is provided by most of the world's national constitutions, but specific implementations of this guarantee vary. For example, while many constitutions guarantee equality regardless of race, only a few mention the right to equality regardless of nationality.

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 Up to the Mountains and Down to the Countryside Movement, often known simply as the Down to the Countryside Movement, was a policy instituted in the People's Republic of China between the mid-1950s and 1978. As a result of what he perceived to be pro-bourgeois thinking prevalent during the Cultural Revolution, Chairman Mao Zedong declared certain privileged urban youth would be sent to mountainous areas or farming villages to learn from the workers and farmers there. In total, approximately 17 million youth were sent to rural areas as a result of the movement. Usually only the oldest child had to go, but younger siblings could volunteer to go instead.

Chairman Mao's policy differed from Chinese president Liu Shaoqi's early 1960s sending-down policy in its political context. President Liu Shaoqi instituted the first sending-down policy to redistribute excess urban population following the Great Chinese Famine and the Great Leap Forward. Mao's stated aim for the policy was to ensure that urban students could "develop their talents to the full" through education amongst the rural population.

In the United States, a patroon (English: /pəˈtruːn/; from Dutch patroon [paːˈtroːn]) was a landholder with manorial rights to large tracts of land in the 17th-century Dutch colony of New Netherland on the east coast of North America. Through the Charter of Freedoms and Exemptions of 1629, the Dutch West India Company first started to grant this title and land to some of its invested members. These inducements to foster colonization and settlement (also known as the "Rights and Exemptions") are the basis for the patroon system. By the end of the 18th century, virtually all of the American states had abolished primogeniture and entail; thus patroons and manors evolved into simply large estates subject to division and leases.

The deeded tracts were called patroonships and could span 16 miles in length on one side of a major river, or 8 miles if spanning both sides. In 1640, the charter was revised to cut new plot sizes in half, and to allow any Dutch American in good standing to purchase an estate. The title of patroon came with powerful rights and privileges. A patroon could create civil and criminal courts, appoint local officials and hold land in perpetuity. In return, he was required by the Dutch West India Company to – sources vary – establish a settlement of at least 50 families within four years on the land, or "ship fifty colonists to it within four years". As tenants working for the patroon, these first settlers were relieved of the duty of public taxes for ten years, but were required to pay rent to the patroon. A patroonship sometimes had its own village and other infrastructure, including churches.