Emergence of Critical Race Feminism The socio-historical platforms of racism in America have been rigorously questioned by critical race scholars in an attempt to shed light on an ongoing battle between freedom and racism. Critical race feminists, even more so, have been grappling with questions of interactivity and femininity as African American women residing in the United States. The struggle of African American women in America is just one of the many issues regarding the racial factor in our society. More needs to be done through the use of rhetoric to educate Americans about truly deterring racial inequities in America. In light of this issue, scholars have documented legal cases that illustrate incidents of existing bias to understand key concepts of critical race theory include discourse on notions of essentialism, white privilege, institutional racism, and radical critiques that emphasize the implications of racism in America. CRT argues that the oppression of minorities in America is not an accident but a form of systematic deception illustrated through American bureaucracy. Furthermore, such laws and institutions help empower the white voice by making it increasingly difficult for minorities to obtain justice in a racist legal system. From CRT, however, emerged critical race feminism, a theory that focused primarily on issues of race, gender, and class. Critical race feminism first came to prominence following the contributions made by scholars such as Mari Matsuda, Regina Austin, Adrien Wing, Kimberlé Crenshaw, and Patricia Williams who sought to redefine feminism through the experiences of women of color. Furthermore, these authors challenged theoretical frameworks of institutionalized racism by critically examining the often overlooked perspectives of Black women in law, culture, and society. Furthermore, critical race feminism has offered women of color new recognition in the guise of the term interexality (Crenshaw, expresses her concern about the oppression of black women in the media due to the constant overlap between prostitution and black women. In order To make a more attractive case, Clark was forced to distinguish herself from the "common" black prostitute, which, ironically, put her in the position of further perpetuating, intentionally or unintentionally, the common stereotypical assumptions that mainstream society has on black women. Austin expands on this point by inviting black women to form a "sisterhood" that seeks to unify deviant and non-deviant African American women. She states that black women need to better understand the difference between deviance and difference within the their lives to create a more united African class. Interestingly, she concludes with the idea that she expects change from within by stating: "only we can deliver ourselves to freedom", in order to articulate the urgency of a collective transformation . Austin's studies, however, touch on a broader academic discourse regarding the notion of postcolonialism and strategic essentialism in the discipline. Austin does not emphasize the importance of unity among Black women under the term "sisterhood" to intentionally follow in the footsteps of Western academic hegemony, but rather to