Danielle Hicks
Professor Abigail Heiniger
GSW 5200
19 April 2014
Theory Map
The task of creating a map to relate fifteen different feminist theorists was no easy task.
Initially, I struggled in determining how I could relate each of these feminist theorists in general,
as well as how certain subgroups of these feminist theorists could relate to each other more than
to others. However, throughout this project I have gained a better understanding of what each of
these feminists theorized and how their theories align or do not align with my own concepts of
feminist theory.
For my theory map I decided to represent fifteen different feminist theorists through a
tree. I chose a tree because I felt that while all of these feminists are unique and have their
differences as well as similarities, they are all essentially fighting the same thing, oppression. A
tree accurately represents this relationship because while there are multiple roots, the roots of a
tree grow out of the same soil, oppression. Thus, the roots of my feminist theory tree include the
forms of oppression that most feminist theorists attempt to combat, “classism,” “colonialism,”
“imperialism,” “patriarchy,” “racism,” and “sexism.” Once a tree develops, just as feminist
theory has developed over time, a tree separates into different branches that are slightly different
from one another, just as feminist theories are slightly different from each other. Therefore, once
the feminist theorists were separated into subgroups related by certain concepts, I then placed the
theorists on different color-coded branches according to these concepts: “Legal Understanding,”
“Multi-Racial and Cultural,” “No More Bridges,” “Gender as a Social Construct,” Background,”
“Coalition,” and “Sexuality.” The theorists were then organized on each branch with the most
recent theorists towards the edges of the branches on light green leaves and the older theorists
towards the middle of the tree with dark green leaves. Lastly, each feminist theorist’s leaf
contains a quote that I felt most accurately portrayed the objective of their theory. Therefore, I
feel that the visual of a tree most efficiently represented the relatedness and un-relatedness of
different feminist theorists.
On the first branch of my feminist theory tree, “Legal Understanding,” I included the
theorists Mari J. Matsuda and Lionel Cantú. I placed these two theorists on the same branch
because I felt that each of these theorists approached feminist theory through a legal framework.
While each of these theorists looked at feminist theory through the same framework, they each
derived their own feminist theories. In 1993, Matsuda theorized that feminist theory needed to
involve the cooperation of multiple groups rather than solely feminists fighting against
oppression. On a different note, in 2005, Cantú discussed the differences in understanding
sexuality by geographical location and how these differences in understanding can have negative
affects on those seeking asylum. Therefore, while Matsuda and Cantú discussed different factors
in regards to feminist theory, they each took a legal perspective to determine their theories.
The second branch of my feminist theory tree, “Multi-Racial and Cultural,” includes the
theorists Gloria Anzaldúa and Becky Thompson. I felt that these two theorists were very similar
as they both acknowledged the importance of coalition within feminism through culture and race.
In 1992, Anzaldúa strongly emphasized the importance of multiculturalism within feminist
theory, while in 2002, Thompson made similar conclusions but specifically in regards to race.
Thus, these two theorists both looked at feminist theory as needing to incorporate the efforts of
all feminists, rather than the dominant representation of feminism as a white, middle-class effort.
The third branch of my feminist theory tree is titled “No More Bridges” in reference to
Donna Kate Rushin’s “The Bridge Poem.” I also included the Combahee River Collective as
both Rushin and the Combahee River Collective address the concept of creating bridges or bonds
between different groups of people. However, each of these theories takes very different stances.
In 1981, Rushin vividly expressed that she was tired of being the bridge or connection between
multiple groups. In contrast, a few years earlier in 1977, the Combahee River Collective
suggested that cooperation is a necessary means within feminist theory, specifically between
African American men and women. Therefore, Rushin stated how she was sick of being the
bridge between people while the Combahee River Collective took an entirely different stance by
encouraging bridges between different groups of people.
For the fourth branch of my feminist theory tree, “Gender as a Social Construct,” I
included Judith Butler and Raewyn Connell. While many theorists discuss gender as a social
construct, I felt that these two theorists primarily focused on this concept. In 1997, Butler
discussed how gender is a social construct defined by society, culture, and history, but she relates
gender to a performance, an act. On a slightly different note, in 2005, Connell discusses how
gender constructs fuel oppression and that in order to combat these oppressive constructs, we
must make a conscious effort to change society’s ideas of gender. Thus, both Butler and Connell
address the concept of gender constructs as being controlled by anti-feminist ideas.
The fifth branch of my feminist theory tree, “Background,” included the feminist
theorists Audre Lorde and Uma Narayan. Written at relatively similar times in 1988 and 1989,
Lorde and Narayan focus on the importance of understanding one’s background to understand
their approach to feminist theory. Lorde with the powerful statement, “I am a Black Lesbian, and
I am your sister,” states that everyone is from different backgrounds but that it should not serve
as a means for division, instead it should help to understand multiple oppressions. Similarly,
Narayan argues that understanding one’s background is important to recognize and fight the
oppressions of multiple groups. Therefore, both Lorde and Narayan place an emphasis on
understanding one’s background in order to combat oppression.
On the sixth branch of my feminist theory tree, “Coalition,” I included Elizabeth
Martinez and Monique Wittig. These two theorists were placed upon the same branch because
while many theorists address the concept of coalition, Martinez and Wittig seem to primarily
focus their feminist theories upon this idea. In 1972, Martinez encourages that everyone needs to
work together specifically regarding Chicanas in relation to other feminists. In 1981, Wittig
encouraged coalition through the means of men and women working together rather than
addressing racial barriers like Martinez. While each theorist has different ideas, both Martinez
and Wittig still primarily focus their feminist theories on the concept of coalition.
On the final branch of my feminist theory tree, “Sexuality,” I included three feminist
theorists: Shulamith Firestone, Charlotte Bunch, and Luce Irigaray. I included all of these
theorists on the branch of sexuality because they all focus on the relationship of feminism and
female sexuality. In Firestone’s 1970 theory, Firestone discusses how romanticism is sexist and
classist, as well as that a female’s sexuality should not define her. In 1972, Bunch addressed
another aspect of female sexuality in that sexual orientation is a political stance. Thus, Bunch
argues that only true feminists are those who identify as lesbians because all heterosexism is
antifeminism. Lastly in 1977, Irigaray addresses female sexuality by emphasizing that female
sexuality is ignored and undervalued while traditional roles of women are more valued. While
each of these theorists address sexuality through a feminist perspective, they each look at
different components of female sexuality.
Throughout this project as well as the course in general, two themes have been prominent
in feminist theory: the idea of whether or not feminists should work to fight a single oppression
or multiple oppressions and whether or not multiple groups should work together to fight
oppression or if groups should isolate from each other and fight oppression on their own. Thus,
throughout this course and specifically the theory map, I have been able to come to my own
conclusions regarding these two repeating concepts of feminist theory.
To me, all feminists are fighting the same problem – oppression. While some feminists
focus solely on sexism or racism, amongst a variety of other oppressions, it is necessary that
feminists work to fight all oppressions. Every form of oppression is based off of a single factor
that leads to discrimination, such as sex, race, or class. If feminists only work to fight sexism, the
oppressive behaviors that occur as a result of race or class will still suppress humankind. Thus,
feminism needs to fight for equality for all regardless or sex, race, or class. In order to combat all
of these oppressions, it is also necessary that feminists work with multiple groups of people
including feminist groups of different cultures, other equality groups such as the LGBTQA
community, individuals from different backgrounds such as legal and psychological
communities, as well as a variety of other communities. Equality is an issue for everyone and
regardless of background, everyone deserves the right to equality. Thus, everyone deserves the
right to fight for equality and to do so, we must work together as equals.
Works Cited
Anzaldúa, Gloria. "The New Mestiza Nation: A Multicultural Movement." Feminist Theory
Reader: Local and Global Perspectives. Ed. Carole R. McCann and Seung-kyung Kim.
3rd ed. New York: Routledge, 2013. 277-84. Print.
Bunch, Charlotte. "Lesbians in Revolt." Feminist Theory Reader: Local and Global
Perspectives. Ed. Carole McCann and Seung-kyung Kim. 3rd ed. New York: Routledge,
2013. 129-33. Print.
Butler, Judith. "Performative Acts and Gender Constitution: An Essay in Phenomenology and
Feminist Theory." Feminist Theory Reader: Local and Global Perspectives. Ed. Carole
R. McCann and Seung-kyung Kim. 3rd ed. New York: Routledge, 2013. 462-73. Print.
Cantú Jr, Lionel, Luibhéid, Eithne, Stern, Alexandra M. "Well-Founded Fear” Political Asylum
and the Boundaries of Sexual Identity in the U.S.-Mexico Borderlands." Feminist Theory
Reader: Local and Global Perspectives. Ed. Carole R. McCann and Seung-kyung Kim.
3rd ed. New York: Routledge, 2013. 296-305. Print.
The Combahee River Collective. "A Black Feminist Statement." Feminist Theory Reader: Local
and Global Perspectives. The Combahee River Collective. 3rd ed. New York: Routledge,
2013. 116-22. Print.
Connell, Raewyn. "The Social Organization of Masculinity." Feminist Theory Reader: Local and
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Routledge, 2013. 252-63. Print.
Firestone, Shulamith. "The Culture of Romance." Feminist Theory Reader: Local and Global
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Irigaray, Luce. "This Sex Which Is Not One." Feminist Theory Reader: Local and Global
Perspectives. Ed. Carole R. McCann and Seung-kyung Kim. 3rd ed. New York:
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Lorde, Audre. "I am Your Sister: Black Women Organizing across Sexualities." Feminist Theory
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Martinez, Elizabeth. "La Chicana." Feminist Theory Reader: Local and Global Perspectives. Ed.
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Print.
Matsuda, Mari J. "Beside My Sister, Facing the Enemy Legal Theory Out of Coalition." Feminist
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Narayan, Uma. "The Project of Feminist Epistemology: Perspectives from a Nonwestern
Feminist." Feminist Theory Reader: Local and Global Perspectives. Ed. Carole R.
McCann and Seung-kyung Kim. 3rd ed. New York: Routledge, 2013. 370-78. Print.
Rushin, Donna K. "The Bridge Poem." Feminist Theory Reader: Local and Global Perspectives.
Ed. Carole R. McCann and Seung-kyung Kim. 3rd ed. New York: Routledge, 2013. 26667. Print.
Thompson, Becky. "Multicultural Feminism: Recasting the Chronology of Second Wave
Feminism." Feminist Theory Reader: Local and Global Perspectives. Ed. Carole R.
McCann and Seung-kyung Kim. 3rd ed. New York: Routledge, 2013. 56-67. Print.
Wittig, Monique. "One Is Not Born a Woman." Feminist Theory Reader: Local and Global
Perspectives. Ed. Carole R. McCann and Seung-kyung Kim. 3rd ed. New York:
Routledge, 2013. 246-50. Print.