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Theories Of Critical Race Theory

Emergence of Critical Race Feminism
The socio-historical platforms of racism in America have been rigorously challenged by critical race scholars in an effort to shed light on an ongoing battle between freedom and racism. Critical race feminists, even more so, have grappled with issues concerning interesctionality and womanhood as African American women residing in the U.S.. The struggle of African American women in America is only one of many issues concerning the race factor in our society. More needs to be done through the use of rhetoric in order to educate Americans on the true determent of racial inequalities in America. In light of this issue, scholars have documented law cases that illustrate existing prejudiced incidents to understand
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Critical race theory’s key concepts include discourse on notions of essentialism, white privilege, institutional racism, and radical critiques that emphasize the implications of racism in America. CRT poses that the oppression of minorities in America is not by chance but a form of systematic deception illustrated through American bureaucracy. Furthermore, such laws and institutions help to empower the white voice by making it increasingly difficult for minorities to attain justice in a legal system that has racist underpinnings. From CRT, however, emerged critical race feminism, a theory that focused primarily on issues of race, gender and class. Critical race feminism first came to prominence after the contributions set forth by scholars like Mari Matsuda, Regina Austin, Adrien Wing, Kimberlé Crenshaw, and Patricia Williams seeking to redefine feminism through the experiences of colored women. Furthermore, these authors challenged the theoretical frameworks of institutionalized racism by critically examining the often-overlooked perspectives of black women in law, culture, and society. Additionally, critical race feminism offered women of color newfound recognition under the guise of the term interesctionality (Crenshaw,…show more content…
She expresses her concern for the oppression of Black women in the media due to the constant overlap between prostitution and Black women. In order to make a more appealing case, Clark was forced to distinguish herself from the ‘common’ black prostitute, which ironically placed her in a position to intentionally or unintentionally further perpetuate the common stereotypical assumptions mainstream society has on Black women. Austin expands on this point by calling on black women to form a ‘sisterhood’ that seeks to unify both deviant and non-deviant African American women. She asserts that Black women need to better understand the difference between deviance and difference within their lives in order to create a more united class of African American females. Interestingly, she ends on the notion that she expects change from within by stating, “only we can deliver ourselves into freedom”, in order to articulate the urgency of a collective transformation. Austin’s scholarship, however, touches on a larger scholarly discourse that pertains to the notion of post-colonialism and strategic essentialism in the discipline. Austin does not stress the importance of unity amongst black women under the term ‘sisterhood’ in order to intentionally follow the footsteps of hegemonic western scholarship but rather to
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