A person lives in a house with one window through which one can see, smell, sense, and understand the world. Someday, this person will recognize that having one window is insufficient to cognize the world fully; thus, he/she/they will decide to install more windows with different sizes, shapes, and colors. Of course, those windows have different price tags. However, as time goes by, this person will realize that he/she/they need to step outside in order to interact with the world and others.

Roughly speaking, the concept is like a window through which we try to understand, communicate, and interact with the world and others, and, as mentioned above, each window has a different size, color, frame, shape, and even price. Our concepts constitute and categorize sensory information we perceive from the world (in a Kantian sense). In this respect, intersectionality is a useful tool for someone who wants to describe and reflect on their discriminatory experiences because every experience is multidimensional and entails different layers of meaning for each person. This is why intersectionality does not fall into a single systematic theory. People from other theoretical traditions and backgrounds accept this concept and express their perspectives. Therefore, by using the concept of intersectionality, we can empower those who are excluded and discriminated against in society to have their voices heard. There are also claims that it explains various experiences of discrimination better than existing social theories, enabling a more effective anti-discrimination movement.

However, the concept of intersectionality soon reaches its limits when it goes beyond describing these experiences. As a framework, intersectionality mainly focuses on understanding the various forms of discrimination that shape and comprise individuals’ experiences. Although it provides a helpful lens to witness and analyze these experiences, it does not explain why discrimination occurs and how it can effectively address its root causes. Of course, it is essential to describe experiences of discrimination, but it could lead us to mere self-satisfaction and isolated voices. If we want to fight discrimination effectively, we must know not only the patterns of discrimination but also the source of discrimination. In short, we must clarify who the opponent is; otherwise, we would be satisfied with the invitation of others who have the same windows in their houses.

The problem is that those discriminatory and unfair systems always slip behind the scenes. The oppressive socio-economical system commodifies socio-political movements in the name of sponsorship. Capitalism embraces and melts everything into a mere festival and products we can easily enjoy. Also, the undemocratic political structure absorbs our voices by promising positions and appointing renowned people from the scenes but never really responds to the immediate problems. In other words, we are now fighting the invisible enemy, which makes our voices fragmented and unheard.

At the moment, DH has a role in facilitating discourse in the public sphere and encourages people to step up to the open square where they can see the root of systemic discrimination through each other. As Vazquez pointed out,

“Everyone who builds a road should accept that it might intersect with another. Accordingly, it is only responsible to stop at the intersection and see what we might be missing.”

Now, it is time to think and act altogether.