The question that this paper will aim to answer is: how can the cases of the Mwasi and Lallab collectives, and their perception in France, be analyzed through the lens of the theory of intersectionality? This theory seems particularly fit for this research paper, as its arrival in French academia has challenged the more traditional universal feminism in a lot of different ways in the last fifteen years. Moreover, both collectives define themselves as intersectional feminist groups and advocate for taking into account the particular experiences of women.
The first part of this paper details the development of the theory of intersectionality in the United States, before looking at the particular case of France and studying some of the reasons that have made its acceptance difficult. The second part focuses on the Mwasi collective, detailing its mission and actions before going over its perception in France, in particular with the case of the Nyansapo festival organized in 2017. Similarly, the third part focuses on the Lallab collective and the controversies it has had to face for its support of the choice of women to wear a hijab. Finally, for the conclusion, parallels are drawn between the two cases, in order to determine what it shows of the perception of the theory of intersectionality in France.
Table of Contents
1. Introduction
2. Theories of intersectionality in France
3. Mwasi collective
4. Lallab collective
5. Conclusion
Objectives and Topics
This research paper examines the reception and perception of intersectional theory within the French context by analyzing two prominent feminist collectives: Mwasi and Lallab. The study aims to investigate how these groups navigate French political tensions between traditional universalism and intersectional approaches, and how they utilize intersectionality to address the specific struggles of women of color and Muslim women in France.
- The historical development of intersectionality in the United States and its transition into French academia.
- The political and social challenges faced by Afro-feminist and Muslim-feminist collectives in France.
- The role of "non-mixt" (exclusive) spaces and safe environments for marginalized groups.
- Media representation and the controversy surrounding intersectional feminist actions in the public sphere.
Excerpt from the Book
Theories of intersectionality in France
In the United States, the theory of intersectionality has its roots in the heritage of Black Feminism, which contested the universal representation of the subject ‘woman’ created by white feminists. As bell hooks explains, “it was primarily bourgeois white women, both liberal and radical in perspective, who professed belief in the notion of common oppression” (hooks, 1986: 127). In the 1970s, the Combahee River Collective organized itself to work on “those struggles in which race, sex and class are simultaneous factors in oppression” (Combahee River Collective, 1977/1981: 217) and denounce the racism in white women’s movements. During the same period, academics like Chandra Mohanty denounced “the production of the ‘Third World Woman’ as a singular monolithic subject” in Western feminist texts (Mohanty, 1988: 61). Then, in 1989, the American lawyer and scholar Kimberlé Crenshaw introduced the concept of intersectionality to describe the experience of Black women and underlined the importance it should take in movements fighting racism and sexism.
Summary of Chapters
Introduction: This chapter provides an overview of the ideological divide between French universalism and intersectional feminism, establishing the research context and the two case studies.
Theories of intersectionality in France: This section traces the origins of intersectionality from U.S. Black Feminism and analyzes the complex, often contentious, integration of these theories into the French academic and political landscape.
Mwasi collective: This chapter examines the mission and public perception of the Mwasi collective, focusing on their struggle against invisibility and the controversies surrounding their non-mixed event, the Nyansapo festival.
Lallab collective: This chapter details the work of the Lallab collective in creating space for Muslim women, while analyzing the recurring debates in France regarding the hijab and the media scrutiny the organization faces.
Conclusion: This final chapter synthesizes the experiences of both collectives, reflecting on the common challenges they face when navigating a French society that often views intersectionality with skepticism.
Keywords
Intersectionality, France, Feminism, Mwasi, Lallab, Universalism, Afro-feminism, Muslim women, Racism, Sexism, Political activism, Social movements, Media discourse, Identity politics, Colonialism.
Frequently Asked Questions
What is the fundamental focus of this research?
The work explores how the theory of intersectionality is received and applied within the French context, specifically through the practices of two specific feminist groups.
What are the primary thematic areas of this paper?
Key themes include the conflict between universalist feminism and intersectional approaches, the history of race-related discourse in France, and the experiences of marginalized feminist collectives.
What is the central research question?
The paper asks how the cases of the Mwasi and Lallab collectives, and their respective perceptions in France, can be analyzed through the lens of intersectionality theory.
Which methodology is employed in this study?
The author uses a qualitative approach, examining primary and secondary sources, including blog posts, articles, and media coverage, to perform a case study analysis.
What topics are covered in the main body?
The main body covers the U.S. origins of intersectional theory, its adaptation in French academia, the specific mission of the Mwasi collective, and the media-driven controversies involving the Lallab collective.
Which keywords characterize this paper?
The paper is best defined by terms such as intersectionality, feminism, racism, universalism, and political activism.
Why is the "non-mixt" space controversial in the French context?
Such spaces are often accused by critics of promoting "separatism" or violating the French principle of universalism, as they explicitly organize events based on specific racial or religious identities.
How do the Mwasi and Lallab collectives challenge mainstream media representation?
Both collectives use their own online platforms to construct counter-narratives that move beyond the stigmatizing or reductive images of Black and Muslim women commonly found in mainstream media.
- Arbeit zitieren
- Hortense Fricker (Autor:in), 2019, Theories of Intersectionality in France. A case-study of the feminist collectives Mwasi and Lallab, München, GRIN Verlag, https://www.grin.com/document/964986
