Critical Race Feminism

Although feminist theory does specifically address issues of power, oppression, and conflict for women in U.S. society, one criticism of this theory is its insufficient ability to meet the theoretical needs of women of color. Critical race feminism is a feminist perspective of critical race theory. As an outgrowth of critical legal studies and critical race theory, critical race feminism acknowledges, accepts, and addresses Black experiences as different from those of critical race theory and feminist theory. Critical race feminism focuses on the issues of power, oppression, and conflict centralized in feminist theory. It also leans on many of the tenets and elements of critical race theory: (a) addressing essentialism and antiessentialism and intersectionality, (b) the normalization of race and racism, (c) addressing interest convergence, (d) dismantling color-blind notions of equality, (e) addressing race as a social construction, (f) using storytelling and counterstorytelling for voices of color. Antiessentialism and intersectionality, normalization and ordinariness of race and racism, and counterstorytelling are key elements in critical race feminism. In addition, critical race feminism addresses the complexities of race and gender with notions of multidimension-ality. Finally, critical race feminism values both abstract theorizing and practice.

Reconceptualist notions of curriculum theory align well with critical race feminism. Such notions have firmly placed the lived experience, past (regressive) and future (progressive), as central to one's identity. The regressive and the progressive must be understood (analytical) for the self to become expanded. In other words, it is necessary to be reflective about who we are and who we want to become in order for us to truly understand ourselves. The most significant place where curriculum theory and critical race feminism share theoretical space lies with the storied, lived experience. In curriculum theory, the center is the storied experience and the interdisciplinary study of the educational experience. Although the experience may be individual and/or collective, and experiences may vary in curriculum theory, but they are based on the past and present life. The past life is designed to teach us. It is designed to inform us in ways that may alter the ways we choose to engage in the present life.

The autobiographical method of currere is as central to curriculum theory as storytelling and counterstory are to critical race feminism. In both cases, there is the necessity to examine the self, to reveal it, to analyze it, and to create change. The ability to tell one's story is significantly important in both theories. And in each case, the story is multidimensional as it reveals our social, historical, cultural, and political identities.

Curriculum theory and critical race feminism have counterpoints, or places of departure. Curriculum theory has not always been inclusive. In fact, it has followed much the same path as the policies of public education. Reconceptualist scholars have addressed issues relevant to the cultural, social, and political environments of public education. Critical race feminism, on the other hand, was born of the notion of centering the marginalized. And though curriculum theory is still encouraging and urging the voices of socially marginalized scholars into the lexicon of scholarship, critical race feminism began with an intense population of such voices. The significant point of departure in these theories is contributed to time.

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