Feminisms, Intersectionality and narrative practice: An introduction
This chapter introduces some of the histories of feminisms and intersectionality and describes the ways in which these movements have shaped narrative practice. We’ll learn many stories, private, collective and professional, of tension, dilemma, resistance and emergence which are as relevant today as they ever were.
Let’s dive in!
To get us started, Cheryl White describes experiences of living through the women’s liberation movement in the 1970s and 80s and its profound implications for the field of family therapy and the emergence of narrative practice.
Feminist challenge and women’s liberation by Cheryl White (she/her)
Taimalieutu Kiwi Tamasese reminds us why gender and culture cannot be separated. She speaks about the practice of researching liberative gender arrangements within cultural histories, the responsibilities of women from dominant cultures and the power of meaningful partnerships of accountability.
In 1989, Kimberlé Crenshaw coined the term intersectionality to describe the ways that forms of race and gender discrimination were converging for Black women resulting in different consequences to those faced by Black men or white women. These ideas had been named over the previous decade by other Black and brown women including members of the Combahee River Collective. In this interview, Kimberlé describes the origins of the term ‘intersectionality’, her journey into feminism and racial justice, and how the lens of intersectionality can be applied to the ongoing police and state violence exposed by the Black Lives Matter movement.
Sarah Hayat (she/her) interviews Kimberlé Crenshaw (she/her) about Intersectional Feminism [9:57]
Dulwich Centre is based on Kaurna Land, in what is now known as Australia. The following article by Pat Dudgeon and Abigail Bray from the School of Indigenous Studies at the University of Western Australia describes how Aboriginal and Torres Strait Islander women continue to be at the forefront of decolonization and the Australian civil rights movement. This history of Aboriginal women’s activism provides a powerful examples of the significance of intersectionality.
A diverse range of narrative practitioners contributed to the following paper about feminism, therapy and narrative ideas. Compiled by Shona Russell and Maggie Carey, this piece describes the feminist ethics woven into the foundations of narrative practices and how feminist challenges continue to influence the field.
Extra reading
For a further exploration of feminist histories in the fields of narrative practice, please see this interview of the influential Johnella Bird by Cheryl White: Creating contexts for discovery: A conversation with Johnella Bird
Contemporary intersectional narrative practice feminist engagements
Now let’s hear from three practitioners from diverse social locations about what intersectional feminist narrative practices mean to them.
‘Intersectionality is a point from which we must proceed if we are to offer an account of how power works’. Dương/Ocean Đặng describes her journey to find a practice that politicises suffering and refuses to erase or minimise contexts of colonialism, political and religious repression, and histories of war and violence.
Why intersectionality is the starting point for my feminism by Michelle Dang* (she/her) [5:49]
*Dương/Ocean Đặng was formerly known as Michelle
‘[F]or any of us to be free from oppression means all of us being free’. Social scientist Anita Franklin speaks about Black feminist histories and their challenges to white-dominated mainstream feminist movements as well as her experience of congruence with the narrative approach, particularly its attention to dominant discourses and the practice of deconstruction.
Black feminism and ‘intersectionality’ by Anita Franklin (she/her) [37:09]
Nihaya Abu-Rayyan describes the complex interaction of patriarchy and the oppression and violence of the Israeli occupation of Palestine. She speaks about the importance of resisting ‘man-blaming’ and her approach to fostering conversations that make visible women’s oppression while honouring multi-storied relationships with husbands, sons and fathers.
Palestinian feminist narrative practice by Nihaya Abu-Rayyan (she/her) interviewed by Kassandra Pederson (she/her) [32:54]
Reflection questions
An essential part of intersectional feminist practice is being able to identify and address privilege and dominance as it shows up in practice and beyond. The following reflection questions have been adapted from ‘An invitation to narrative practitioners to address privilege and dominance’.
Think of a form of privilege that you commonly have access to in your work. It’s especially useful to consider a form of privilege that those you work with do not have access to. For example, if you are white, perhaps you might focus on race privilege; if you are a man, male privilege; if you are heterosexual or cisgender, heterosexual or cisgender privilege. You may focus on class privilege, or if that is not something you grew up with, educational and professional privilege; if you are able bodied, you might concentrate on ability privilege. Then consider the following questions:
(We have provided some links for optional deeper exploration)
- Why is it important to address privilege in your practice?
- What can get in the way of noticing, speaking about or addressing privilege?
- What sustains you in learning about and attending to privilege?
- How does privilege show up in your practice?
- How do or might you remain vigilant about inadvertently enacting privilege in your work?
- How can you find out when this occurs and respond? What processes of accountability do you have in place to take care in relation to these issues?
Optional further activities
To gain a greater appreciation of the relationships between racism and feminisms, we encourage you to engage with these key resources:
- In her introduction video, Tileah mentions the groundbreaking book ‘Talkin’ up to the White Woman: Indigenous women and feminism’ by Goenpul woman, Professor Aileen Moreton-Robinson, which has been influential in her practice. Professor Moreton-Robinson conveys the continued relevance of this work 20 years on in this article and this video interview.
- Speaking Out with Larissa Behrendt: Racism, Sexism and Gendered Violence.
- GoodAncestor Ruby Hamad on How White Feminism Betrays Women of Color.
- Engage with the abolitionist feminist practice resources in this chapter.
And know that there are many more incredible resources exploring the intersection of race and gender including throughout the rest of the course.
crystalsoares90
January 14, 2024After reviewing the materials and chapter, a couple of points and observations are lingering for me. In Cheryl White’s article, having a women’s created space allowed transgressive and radical movements evolve by create safety away from men. In this space, women were able to challenge, question, explore, and eventually develop a gendered analysis which would go on in serving the women’s movement. It highlighted for them the true discrimination they had faced as women.
Then I think about the intersectionality piece that Anita Franklin goes on to speak about in her video, an I wonder, how many of those women in Cheryl White’s room were people of colour? The added layer of intersectionality to feminism, and feminist narrative practice, is so important because that extra layer is a whole new experience, and sadly one with a different kind of discrimination on top of gender. It is just a reminder that in order to practice narrative therapy from a feminist lens, we cannot do it properly unless we have an intersectional piece to it.
deborahwatkins521
January 9, 2024This chapter calls me to reconsider stories of the past, not just individual, but communal, historical and cultural as shapers of identity, delving into the “messy” intersections of power and privilege with Tileah Drahm Butler and others. So I am led to thinking about the ways I can further decolonise my own practice as a white woman therapist, mindfully critiquing white feminism and checking my own positional praxis. Reviewing historical feminism has rekindled memories of my earliest encounters with reframing (and restorying) woman’s experience, linking the personal and the collective , consciousness-raising and the emergence of a different voice. I reflect on new ways to grow ani-oppressive spaces that can decolonise and reframe. Taimalieutu Kiwi Tamasese responds by not separating gender and culture, calling for vigilant soul searching to generate belonging, sacredness and liberation. This is powerful for me and reminiscent of the work of Pinkola Estes on story, nature and spirit. A hopeful response to impacts of multi-layered oppression on societal mental health is recovery through connection with the land (offered by elder Lorna Hudson). Within my inner-city practice (I’m in London) I reflect on what this means and how to connect with people whose lands are colonised and far off. I am most impacted by Nihaya Abu-Rayaan whose inspirational narrative about working with women in Palestine to find spaces for freedom of opinion, choice, identity and the development of “silent voices” is so moving, particularly now. She talks about the heavy pain of grief and loss, greatly magnified in these last terrible weeks and the building of a bridge of safety to maintain relationships through trial, occupation and oppression. Her narrative is a poignant reminder that everyday acts of resistance require courage, tenacity and the development of new ways of being where everything is up for question. In Palestine, the survival of each person, each family, each community, their stories, songs, poems, language, art and culture is at the raw edge of survival. I am sorrowfully reminded of Michael Whyte’s call for understanding and deconstructing dominant discourses, currently proliferated in mainstream western media, and how we can set about developing just, liberative, healthful alternatives. From my position of privileged immunity, it is essential to amplify these stories whenever possible and act in solidarity and resistance to change the narrative of colonisation, oppression and death. I am very grateful for her sharing and of all those in this chapter.
RZ
November 29, 2023Why is it important to address privilege in your practice?
Growing up in a mono-ethnic country, racial discrimination hasn’t played a significant role in my life. For a period, I believed gender discrimination wasn’t particularly noticeable in my era either. However, it became clear to me that traditional gender norms were subtly impacting me. It wasn’t that gender discrimination wasn’t present; rather, my other privileges—such as a solid economic and educational background—empowered me to confront it. For instance, during job interviews that delved into personal matters, like asking if I had a boyfriend, I had the confidence to say no and avoid companies with such intrusive cultures.
Why is recognizing privilege crucial in my approach?
On one hand, I want to avoid unintentionally creating an atmosphere of indifference or further marginalization for those who come to me for help. On the other hand, whether in the workplace or beyond, I aim to align my actions with the values of fairness and justice that are highly valued in my family.
What can get in the way of noticing, speaking about or addressing privilege?
A friend of mine, who went through unfair treatment at work, once shared with me that discussing these inequalities seemed pointless and wouldn’t alter her situation. At first, I felt just as discouraged as she did. However, I soon realized that such thinking could significantly impact our actions. Instead of silently accepting discrimination as reasonable, she expressed her dissatisfaction to me. By not imposing her sense of injustice on others and vocalizing these concerns, these small acts play a crucial role in resisting unfairness. Realizing this, I found that although I couldn’t intervene in her boss’s decisions, as a friend, I could brainstorm more coping strategies based on my own work experience to help her navigate the challenges.
When noticing, speaking about or addressing privilege issues, I believe it’s demoralizing to assume that actions are meaningless if they don’t immediately change the status quo. Compared to those who must fight to survive, the ability to give up is, in itself, a form of privilege.
How does privilege show up in your practice?
In the initial counseling sessions, I usually ask clients why they chose me, and most often, they mention my educational background. Even though my studies at Tsinghua University aren’t directly related to counseling, it seems to raise clients’ expectations of my “expertise.”From the standpoint of building a counseling relationship, enhancing clients’ trust in me isn’t a bad thing. However, at the same time, I’m concerned that this may put me in an authoritative position, which may not be good for encouraging the individual’s personal agency.
I face a similar issue in my writing. Sometimes, when sincerely sharing my journey through challenges (like rejecting societal “standards” and “success” during my education), some friends tell me it sounds a bit like showing off my righteousness, which is not my intention at all.
How do or might you remain vigilant about inadvertently enacting privilege in your work? How can you find out when this occurs and respond? What processes of accountability do you have in place to take care in relation to these issues?
First of all, it’s crucial to fully respect clients and approach their values and local knowledge with curiosity rather than assumptions. When clients ask about my experiences or opinions toward something, I typically engage in a discussion to understand why they are asking. I only share my thoughts when it’s clear they genuinely want to hear them, avoiding an authoritative stance. When I do share, I make it clear that it’s based on my own experience and might not be the same for everyone. I believe what the visitor thinks and has been through is the most important.
Secondly, I think it’s necessary to regularly communicate with peers, whether in counseling or writing. Different people provide different perspectives, which helps break through the limitations of individual perspectives.
Additionally, there’s a concept in traditional Chinese culture called “慎独” (shèn dú), which means being cautious and self-disciplined even when alone and unsupervised. When dealing with privilege issues, I believe it’s crucial to reflect on and value this concept in daily life. If a person is unaware of the privileges they possess in daily life, it might be challenging to respond appropriately in a counseling setting.
Liana
July 4, 2023thanks for info
Vanessa
January 9, 2023What a fantastic first chapter. It’s the first time I have encountered the phrase Intersectionality to summarise an understanding of complex and multiple layers of oppression. I found Anita Franklin really interesting in particular, perhaps because I am practicing here in the uk. I have also witnessed how roles which really need an understanding of power and oppression seem increasingly to be occupied by people without an appreciation of these forces. I wonder how this has come about, that ideas such as socialism or feminism or racial oppression have become almost taboo to talk about in the uk. I do wonder about the impact of our media being owned by the far right, and how it is used to pathologise those desiring an anti oppressive world.
Michelle Tamara Wylie
January 21, 2022This was a great chapter. I particularly appreciated listening to the interview between Nihaya and Kassandra. Thank you Nihaya for sharing how narrative practice facilitates “a bridge of safety” to “talk about the issue, not about the person” – and how this allows women to start to open conversations about the effects of masculinity discourse on themselves, their family and their husbands. I think that this is an important skill that can support many of us in our work, as it allows space to have conversations about the impact of these systems and discourses without individualising it and without risking it impacting negatively on the relationships in our lives.
This interview also made me think about the work I have been doing alongside people surviving torture and injustice in Australian immigration detention systems. I learnt a lot about how the occupation impacts Palestinian women and that the occupation and gender assumptions cannot be separated. I really appreciated how Nihaya was able to use narrative practice to bring the effects of the occupation into the conversation and make visible those effects. This is so important to do when working alongside people who are experiencing human rights abuses.
I lastly found Nihaya’s quote very powerful – “It’s not good for me to accept oppression. Always be aggressive with oppression, not accept it”. Thank you very much for sharing.