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Through a personalized story, anchored in historical reflections on the formative years of feminist research in the Nordic context in the early 1970s, the article engages in transversal conversations. The focus is dissonances and resonances between intersectional feminisms and socialist feminisms, and their critiques of monocategorical (neo)liberal feminisms. The method is transversal dialoguing, implying that participants in politically conflicted conversations, shift between "rooting" (situating their own stakes along the lines of feminist epistemologies of situated knowledges) and "shifting" (seriously trying to imagine what it takes to inhabit the situated perspective of interlocutors). A starting point for the articles transversal conversations is recent critiques of white feminist intersectionality research in Nordic and broader European contexts, claimed to neoliberalize and whitewash intersectionality. Shifting to the perspective of the critics, the author takes responsibility for her stakes in epistemologies of white ignorance. A historical reflection on her becoming a socialist feminist in the context of New Left students and feminist movements in Denmark in the aftermath of the students revolts of 1968 is used as prism to a discussion of socialist feminisms in the Nordic context in the 1970s, and their paradoxes of being attentive to class, while entangled in classic marxisms eurocentrism and epistemologies of white ignorance. To dig further into the question of genealogies of leftwing epistemologies of ignorance, characterizing Nordic socialist feminism in the 1970s (and haunting European socialism more generally), the article critically rereads a piece of the authors research from the 1970s-an analysis of the work of socialist feminist, Alexandra Kollontaj, and her role in the Russian revolution. Rooting, the author suggests that the epistemologies of white ignorance in Nordic feminist research rather than emerging from monocategoricality and (neo) neoliberalism, as the critics suggest, should be sought after through a critical scrutiny of leftwing versions of eurocentrism.

1970s socialist feminist theory in the USA, like older socialist feminisms, anticipated much of today's 'intersectionality' by recognising multiple forms of domination and refusing to rank them in importance. Today's intersectionality has gone further in incorporating LBGTQ values and in the term's use by many activist groups. That activist appropriation of an originally academic term, arising from critical legal feminism, illustrates a striking example of a feminist label moving outward, no doubt partly through women's studies programmes. At the same time, the concept, in both academic and activist usage, has drifted toward emphasising some aspects of domination while occluding others, especially economic inequality, and occasionally emphasising a pluralist, empiricist understanding of diversity that omits matters of power. This article proceeds by tracing the precursors to intersectionality in second‐wave feminism, notably its socialist feminist stream; then considering its development in academic women's/gender studies scholarship; and finally, surveying its use by activists in recent years.

Discusses the potential appropriation of scientific & technological advances by socialist feminism, with focus on the image of the genderless cyborg. It is argued that the cyborg offers an opportunity to imagine a utopian world without gender & celebrate the modern confusion of boundaries, a confusion that offers the opportunity for more responsible & just recreation of boundaries. The image of the cyborg is increasingly relevant as the distinctions between human & animal, & animal & machine, are continually challenged & reconstructed by technology & science. Although the proliferation of cyborgs could become a mechanism of further domination, it is suggested that cyborgs can by symbolically & physically utilized in a feminist socialist project emphasizing the advantages of partial, fractured, & continually evolving identities. Gender, race, & class consciousness are not the product of inherent identities or traits, but a reaction to histories of oppression & marginalization, & cyborgs could potentially blur these borders & categories that have provided the basis for domination. Following a brief review of the repressive & liberating potential of technology, it is concluded that high-tech rearrangements of race, class, & gender could reinvigorate socialist feminism. T. Sevier