Intersectionality and relations between oppressed groups: Intergroup implications of beliefs about intersectional differences and commonalities

Abstract

Social psychological research on relations between oppressed groups has highlighted the role of how people compare their own and other groups’ oppression—that is, comparative victim beliefs. However, this research has examined comparative victim beliefs concerning single‐identity groups such as ethnicity or religion. Consequently, beliefs regarding experiences of oppression based on multiple intersecting identities (e.g., race, class, and gender)—that is, intersectional consciousness—have been overlooked. Integrating research on comparative victim beliefs and intersectional consciousness, we investigated perceived privilege and oppression linked with peoples’ intersecting identities that can inform relations between oppressed communities—specifically, between Dalits (lower castes) and Muslims in the understudied context of India. Thematic analysis of individual interviews (N = 33) and focus groups (K = 12; N = 66) revealed distinct beliefs of differences and commonalities linked with intersectional experiences that can be sources of solidarity or tensions between oppressed groups. Along with making significant theoretical contributions, this research holds important implications for policymakers and activists who aim to forge coalitions between oppressed groups.

Beyond comparisons: The complexity and context‐dependency of collective victim beliefs

“…This corresponds to the social recategorization literature, which distinguishes between making only superordinate identities salient or also subgroup differences (Dovidio, et al., 2009; Hornsey & Hogg, 2000). It also speaks to the idea that inclusive victim beliefs sometimes mask power differences between groups (McNeill & Vollhardt, 2020; Nair & Vollhardt, 2020; Vollhardt, 2015).…”

“…A more nuanced assessment of comparative victim beliefs should also include the perception that the ingroup suffered less , and not more than other victim groups. Although this polar opposite of competitive victimhood makes sense in many contexts, downward comparisons of suffering have not received much research attention so far (but see Nair & Vollhardt, 2019, 2020; Twali, 2019). Downward comparisons of collective victimization seem particularly important among high power groups in asymmetric conflicts, as these comparisons acknowledge the outgroup's collective victimization as well as power differences.…”

“…Additionally, the findings on inclusive victim consciousness revealed a crucial distinction that future research should examine more: namely, the degree to which differences are also acknowledged while perceiving a general degree of similarity in experiences-in contrast to glossing over such differences and claiming "sameness" (Nair & Vollhardt, 2020). Perceived sameness often implies ignoring power differences between groups in asymmetric conflicts, or different minority groups common for survey research (Reja et al, 2003).…”

“…This would also address another limitation of the study, which is that most participants had high levels of education, which could influence exposure to certain types of collective victim beliefs. Future research should examine the influence of education and social class more generally on collective victim beliefs—as well as take into account intersecting social identities such as of class and gender that likely shape peoples’ experience of collective victimization (Nair & Vollhardt, 2019, 2020) but that we were unable to analyze within the scope of the present article.…”

In the Shadow of Transitional Justice

“…Inclusive victim consciousness should not be confused with the assertion that experiences of suffering are the "same" (Nair and Vollhardt 2020). Although this is one way in which people may express a sense of shared grief and loss with other groups, claiming that two groups suffered in the same way or to the same degree often disregards power relations and different histories of oppression (Vollhardt and Twali 2016).…”