result of “oppression olympics,” but are more a bout how we haveinadequately framed “women of color” or “people of color” politics. That is, the premise behind “women of color” organizing is that womenfrom communities victimized by white supremacy should unitetogether around their shared oppression. This framework might berepresented by a diagram of five overlapping circles, each markedNative women, Black women, Arab/Muslim women, Latinas, and AsianAmerican women, overlapping like a Venn diagram. This framework has proved to be limited for women of color and peopleof color organizing. First, it tends to presume that our communitieshave been impacted by white supremacy in the same way.Consequently, we often assume that all of our communities will sharesimilar strategies of liberation. In fact, however, our strategies oftenrun into conflict, for example, one strategy that many people in US-born communities of color adopt, in order to advance economically outof impoverished communities, is to join the military. We then becomecomplicit in oppressing and colonizing communities from othercountries. Meanwhile, people from other countries often adopt thestrategy of moving to the United States to advance economically,without considering their complicity in settling on the lands of indigenous peoples that are being colonized by the United States.Consequently, it may be more helpful to adopt an alternativeframework for women of color and people of color organizing. I call onesuch framework the “Three Pillars of White Supremacy.” Thisframework does not assume that racism and white supremacy isenacted in a singular fashion; rather, white supremacy is constitutedby separate and distinct, but still interrelated, logics. Envision threepillars, one labeled Slavery/Capitalism, another labeledGenocide/Capitalism, and the last one labeled Orientalism/War, as wellas arrows connecting each of the pillars together.
One pillar of white supremacy is the logic of slavery. As Sora Han, JaredSexton, and Angela P. Harris note, this logic renders Black people asinherently slaveable – as nothing more than property. That is, in thislogic of white supremacy, Blackness becomes equated withslaveability. The forms of slavery may change – whether it is throughthe formal system of slavery, sharecropping, or through the currentprison-industrial complex – but the logic itself has remainedinconsistent. This logic is the anchor of capitalism. That is, the capitalist systemultimately commodifies all workers – ones’ own person becomes a