The Struggle of Intersectional Logic: Top-Down vs. Bottom-Up Approaches

In a previous blog, I highlighted the pitfalls of employing ceteris paribus logic within social contexts. This type of logic, though prevalent in scientific inquiry for isolating variables, falters in social analysis by its very nature of holding factors constant, inadvertently obscuring the multifaceted oppression experienced by marginalized groups.

The dilemma emerges starkly when we consider isolated variables separately—gender and race, for instance. At first glance, in a given context, it may appear that women, as a broad category, do not face oppression in comparison to men, and similarly, people of colour might not seem oppressed when compared to their white counterparts. However, this perspective fails to illuminate the unique struggles of women of colour, who endure oppression at the intersection of both race and gender—a reality that remains hidden under the ceteris paribus approach.

This brings us to an important realization: in the realm of social sciences, there are no universal generalizations. Nancy Cartwright's analysis underscores that generalizations in science, at best, are ceteris paribus—yet even these are inadequate, as they erase the experiences of intersectionally marginalized groups.

So, what path should we tread? One strategy involves subdividing our categories further to acknowledge and compare subgroups, such as women of colour, against others. This method, however, quickly becomes unwieldy due to the sheer number of potential comparisons—growing exponentially with each additional variable considered, thereby multiplying the complexity of addressing each axis of oppression.

An alternate approach seeks broader variables that capture patterns of oppression transcending specific axes, such as gender or race. Here, the work of Val Plumwood offers a beacon of hope. Plumwood's analysis of dualities through conditions like backgrounding and maximal separation aims at a holistic understanding of oppression's patterns, beyond the binary oppositions like master/slave, man/woman, or human/nature.

Yet, this quest for a generalized understanding of oppression confronts its own set of challenges. Achieving a non-trivial consensus that respects the nuances of critical theories—including feminism, queer theory, and gender studies—risks ending in overly simplistic solutions that scarcely address the complexity of intersectional oppression.

The predicament is both difficult and uncomfortable: segmenting into narrower groups risks fragmenting potential alliances, while seeking unity can lead to a superficial grasp of the issues at hand. This delicate balancing act between division and unity underscores the ongoing struggle to find meaningful ways to confront and dismantle intersectional oppression, fostering a dialogue that acknowledges the full spectrum of human experience.