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AnaLouise Keating Chapter 1: Beyond Intersectionality

Feminist Praxis Cofacilitation 2/19/12

Marisa Wiseman

on 19 February 2014

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Transcript of AnaLouise Keating Chapter 1: Beyond Intersectionality

Cofacilitation: Marisa Wiseman
Intersectionality and Status-quo thinking
Status-quo stories”: worldviews that normalize and naturalize the existing social system, values, and standards so entirely that they prevent us from imagining the possibility of change.
Difference as deviation in status-quo thinking (i.e., living outside the mythical norm)
Authors of
This Bridge
posit that “it is not difference that divide us but rather our refusal to openly examine and discuss the differences among us.” Pg. 44
Exists in the stereotyping and labeling of sexuality, race, and gender
“Trapped” under these labels, we cannot fully engage with one another, or with the larger world
Bridge Lesson 3: The importance of listening with raw openness
“We spend so much time coming to voice, talking back, and transform[ing] silence into language and action that we seem to forget the importance of listening”
Mitsuye Yamada, pg. 52
Serious intent requires vulnerability and a willingness to be altered by words
Listening with raw openness is multidirectional→Need for multiple dialogues from all types of people

When we assume that we entirely know this other person or this other group, we stop listening “with serious intent”
Alludes to unrealistic assumption that we know everything about the speaker, or everything about the situation that the speaker is positing

AnaLouise Keating's Chapter 1: Beyond Intersectionality
-Keating on
This Bridge Called My Back
First encountered the book in 1990
Saw the book as transformative
Was displeased that most academic acknowledgment’s of the book were superficial
Reduced the text to “eloquent descriptions of the status quo”
Nepantla: A nexus point
Nepantla: the overlapping space between different perceptions and belief systems

Completely, critically conscious→the utopia of feminist/womanist activism

Ex.: Anzaldua states, “whiteness may not be applied to all whites, as some possess women-of-color consciousness, just as some women of color bear white consciousness.”

Claims Anzaldua was displease with the scholarly reception of the text
Keatings then proposed a co-edited publication to follow up
This Bridge
, which would illicit transformative, theoretical frameworks
Eventually name
this bridge called home: radical visions for transformation
Pg. 33
Both Anzaldua and Keatings believed, in regards to feminist and intersectional movements, that much has “shifted” since the 1980s, but little has changed
Indigo Violet & Aimee Carrillo Rowe
Inclusionary practices and seeking commonalities
Keating feels intersectionality is useful in identifying differences between individuals, but it is not an exemplary tool on it’s own

Tools for radical visions of transformation:
1) making connections through differences
2) positing radical interrelatedness
3) listening with raw openness

Lesson 2: Positing our radical intrrelatedness
“What we think and do impacts all others, no matter how different” Pg. 46
When we view ourselves as interrelated, we must consider our actions’ impact on others

Keating recognizes that this is much easier said than done, recounting her own tribulations with the Listserv formed for her and Gloria’s collection of the stories to be used in
this bridge called my home

Lesson 1: Making connections through differences
Writers inspiring this “lesson”: Mirtha Quintanales, Andrea Canaan, Audre Lorde, Rosario Morales, and Gloria Anzaldua
All employ differences as catalysts for personal and social change, all the while acknowledging that, in some instances, difference can be “so sharp, so profound, and so deep that they seem permanent and impossible to span.”

commonality does not mean sameness
It means having the intellectual humility to know that each of our knowledge’s is limited, but all the while also having the power to reach across these gaps and search for connection.
Making connection through differences involves imaginatively feeling another’s conflict, feeling another’s pain, and responding with empathy and openness
This does not mean denying differences in the effort to forge connection between one another

“Same boat” complex commonality; Pg. 41

El Mundo Zurdo: The Vision
“It is possible (and indeed necessary) for very different people—from diverse backgrounds with a wide variety of needs, politics, experiences, and concerns—to co-exist and work together to enact revolutionary change.” Pg. 45
Relational approach to differences→moving from exclusionary to inclusionary
“Though most people self-define by what they exclude, we define who we are by what we include.”
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