Kimberlé Crenshaw introduced the concept of intersectionality in her 1989 article, 'Demarginalizing the Intersection of Race and Gender.' She argued that race and gender are not separate categories, but rather mutually constitutive and interdependent.

bell hooks argues that white supremacy is a system of domination that maintains the economic, cultural, and political power of white people at the expense of non-white people.

Nancy Hartsock's standpoint theory argues that knowledge is not objective or universal, but rather is shaped by the social position of the knower. She argues that women's experiences and perspectives provide a unique standpoint from which to understand the world.

Audre Lorde argues that recognizing the diversity of women's experiences is essential for building a more inclusive and just feminist movement.

Oyeronke Oyewumi argues that the concept of 'race' is a social construction that is used to justify racism and oppression. She argues that race is not a natural or biological category, but rather a social and political category that is used to divide and oppress people.

Patricia Hill Collins argues that the concept of intersectionality is useful for understanding the multiple and overlapping oppressions that people experience, the ways in which different forms of oppression are interconnected, and the importance of building solidarity across different groups of people.

Peggy McIntosh, Charles Mills, and Eduardo Bonilla-Silva all argue that the concept of 'whiteness' is a social construction that is used to maintain white privilege and power. They argue that whiteness is not a natural or biological category, but rather a social and political category that is used to divide and oppress people.

Gloria Anzaldúa argues that mestiza consciousness is a consciousness that is rooted in the experiences of people of mixed race, that is critical of both dominant and marginalized cultures, and that is open to and embraces difference.

Judith Butler, Paul Gilroy, and Stuart Hall all argue that the concept of 'race' is a fluid and dynamic category that is constantly being shaped and reshaped by social, political, and cultural forces. They argue that race is not a natural or biological category, but rather a social and political category that is used to divide and oppress people.

Cherríe Moraga argues that creating a counter-memory of women of color's experiences is important because it challenges the dominant narratives of history that erase or marginalize women of color, it provides a space for women of color to tell their own stories, and it helps to build solidarity across different groups of women.

Frantz Fanon, Albert Memmi, and Aimé Césaire all argue that the concept of 'race' is a social construction that is used to justify the exploitation of non-white people. They argue that race is not a natural or biological category, but rather a social and political category that is used to divide and oppress people.

María Lugones argues that the concept of 'coloniality of gender' refers to a system of gender oppression that is rooted in the history of colonialism, that is maintained through the ongoing effects of colonialism, and that is experienced by women of color in particular.

W.E.B. Du Bois, Ida B. Wells-Barnett, and Frederick Douglass all argue that the concept of 'race' is a social construction that is used to maintain the economic dominance of white people. They argue that race is not a natural or biological category, but rather a social and political category that is used to divide and oppress people.

Gayatri Chakravorty Spivak argues that the concept of 'epistemic violence' refers to a form of violence that is committed against marginalized groups through the production of knowledge, the silencing of their voices, and the erasure of their histories.