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bell hooks “SISTERHOOD: Political Solidarity Between Women” is a direct attempt to unify women, create cohesion between multicultural females and further develop woman-to-woman relationships, all by redefining the principles that surround the current feminist movement. According to hooks, the women’s liberation movement lacks sisterhood and political solidarity; two intersecting factors that encourage and strengthen the relationship between females. Hooks highlights the inherent issues that the current feminist movement poses, like the division of “sexist attitudes, racism, and class privilege” (hooks, 127) and its “sexist socialization” notions (hooks, 130).  
bell hooks beliefs that if we understand and redefine the current system, women will be able to condemn institutional oppression and focus on directing their efforts towards upholding an inclusive movement for all women that allows for political solidarity and sisterhood. hook defines solidarity as having “a community of interests, shared beliefs and goals around which to unite” (hooks, 138) women and create a sense of sisterhood. bell hooks claims solidarity can not come without the work of sisterhood, which should come from the shared concerns and goals of all women in the feminist movement. bell hooks argues that the current vision of Sisterhood is evoked by women’s liberationists that is based more on the concept of “support” rather than that of political solidarity among women. Modern portrayals of Sisterhood are therefore problematic because “support can be occasional, solidarity requires sustained ongoing commitment.” In order to experience the true value of Sisterhood, women must stand in solidarity against racism, classism, and sexism. hooks claims that popular notions of Sisterhood are founded on the idea of a “common oppression” pushed by primarily “bourgeois white women”. To achieve support from one another, bourgeois white women claim their common oppression is that they are the “victims” of society. In regards to the concept of a “common oppression,” bell hooks claims that: “the idea of common oppression was a false and corrupt platform disguising and mystifying the true nature of women’s varied and complex social relationships that they hold. Since Sisterhood has been expressed by primarily upper-class women as a common oppression that depends on the victimization of women, many minority women have disregarded the value of true Sisterhood and fought against a movement that lacks a sense of belonging. Most of the women who participate in this feminist movement not recognize those perspectives reinforce the patriarchal notions that society continues to uses to divide women and men.
Race is another barrier that creates segregation among women creating division within the feminine society . The history of sisterhood as an emotional appeal was created by the bourgeois women in order to hide the fact that women exploit women. Despite modern societies being predominantly ruled by upper-class white men, black women continue to “work in situations where the immediate boss… is a white woman” (hooks, 131). This highlights the racial domination plaguing modern society and points to why black women have been quick to voice outrage towards feminists who want black women to join their movement, a movement which aids to exploit the visible minority and help liberate the oppressors. By reteaching women about racial domination and informing the public about the disadvantages of socialization, we can remold the foundation of feminism. hooks explains that “racism is fundamentally a feminist issue because it is so connected with sexist oppression,” (hooks, 131) tying racism together with other modes of systematic oppression, prejudices, and resentment of women. Sexist ideology teaches us that women are the victim and by allowing women to bond over their shared victimization weakens political solidarity between women. Also, women of colour and low-income women are angry at the noninclusive nature of the popular version of Sisterhood. As women continue to reject against feminism and Sisterhood, they continue to believe and perpetuate Sisterhood as a support system for women who share the same mentality and skin colour of white bourgeois women’s liberationists. hook believes “abandoning the idea of Sisterhood as an expression of political solidarity weakens and diminishes feminist movement. Solidarity strengthens resistance struggle…women must take the initiative and demonstrate the power of solidarity” (hooks, 127) which is something that can only be done if women work to redefine Sisterhood as solidarity among all women. Firstly, women must examine the divisions that prevent the development of a true Sisterhood born out of solidarity. hooks claims that to “build a sustained feminist movement, we must unlearn the lessons taught to us that women are ‘natural enemies.'” (hooks, 127) For one, women must share the same goal of ending sexist oppression, bell hooks argues that supremacist values are expressed through the competitive behaviour between woman. Women are conditioned into believing women-to-women relationships are portrayed as hostile and aggressive where women cannot trust each other and continuously put each other down so they can make themselves “look better”. Competitive behaviour and fights between women are popularly and has normalized the notion that “bonding between a chosen circle of women who strengthen their ties by excluding and devaluing women outside their group closely resembles the type of personal bonding between women that has always occurred under patriarchy”. Sisterhood involves shared sentiment against sexism, and in order to share the true value of Sisterhood, women-to-women relationships must stop being influenced by male supremacist values. Formulating the idea that a feminist movement should “challenge rather than perpetuate domination,” hooks emphasizes the ways females consciously and unconsciously participate in maintaining the patriarchy (hooks, 125). 
Class divisions are also an intersecting factor that keeps women from establishing a true Sisterhood, as “Sisterhood” taught by women’s liberationists only includes white upper-class women. 
hooks suggested if early feminist thinkers emphasized the “importance of more poor and working-class women” (hooks, 135) joining the movement, the issues of America’s “redistribution of wealth and resources” (hooks, 135) could have created a more diverse movement. Since lower-class women were seen as inferior, they could not be part of a Sisterhood and were excluded from the “feminist” agenda. Instead Sisterhood became “yet another shield against reality, another support system” for white feminists. To prevent the exclusion of women with different skin colours and cultures, it is important to acknowledge the existence of racial discrimination and the exploitation of multi-ethnic women by white women. “Solidarity Between Women” explains that bourgeois women have acknowledged the division of class privileges throughout the history of the women’s liberation movement but lacked to repudiate this exploitation, taking “a less privileged ‘sister’ to lunch at a fancy restaurant,” (hooks, 135) is not an effective way of “eliminating class oppression.” (hooks, 136) Likewise, women of colour must work to understand each other since women of different races have different backgrounds. bell hooks claims it would be impossible for women of different cultures, and economic status to truly share the same concerns, and so a bond should be formed between women on the basis of shared strengths rather than that of  “common oppression”. Evidently, respecting diversity, learning about one another’s cultures, and combating the tendency to judge other women are some of the best ways to develop solidarity in Sisterhood. Despite the feminist movement being predominantly acceptive of all white-women, in the case of Helen, a “working-class white feminist” her economic status as a maid reflects the common belief that maids, nannies and housekeepers are predominately occupied by black women. bell hooks examines that even though Helen is a white female, upper-class women still “reminds us… she’s not going to ‘liberate’ us…. She keeps saying… everyone should be equal. But then she has me working away in her house.” These “values, behaviours, and lifestyles” that have embodied the foundation of feminism has created “special-interests groups,” which hooks describes as holding the belief “only socialist-feminists should be concerned about class; that only lesbian feminists shovel be concerned about the oppression of other lesbians.” 
In the words of bell hooks, “Sexism, racism, and classism divide women from one another…Every woman can stand in political opposition to sexist, racist, heterosexist, and classist oppression”. 
Feminist women must engage in the struggle that they have placed on minorities and less advantaged women. Throughout the contemporary notions of the feminist movement, women from privileged class divisions who have been involved in movement lack efforts to evaluate systematic discrimination and therefore, highlights the notion of mainstream patriarchy which reinforces the idea that the concerns of privileged women were the only ones worthy of receiving a mention. Sisterhood is not a closed circle of women who support each other due to a “common oppression”. Instead, the true meaning of Sisterhood is one where women choose to stand in solidarity to combat the sexism, racism and classism that oppress women around the world. Overall, women should fight to end the factors that cause divisions between them and learn to recognize the true value of Sisterhood bell hooks describes as “a community of interests, shared beliefs and goals around which to unite”. 
Feminist women who assert feminism with victimhood and a false portrayal of Sisterhood will continue to promote the idea that in order to stand together, women must share a common oppression that only perpetuates the sexist notion that women must be victimized. Overall, if these restrictions are overcome by reestablishing the foundation of feminism that alines with bell hooks, combatting the oppressor becomes a collective interests of the group. Having individuals feel united and stand together with collective interests allows for individuals to redefine what it means to be a feminist and define what a feminism movement stands for. bell hooks’ “SISTERHOOD: Political Solidarity Between Women,” creates an agenda that all socialist-feminists should be committed to changing the “interlocking systems of domination like sexism and racism”, and should ascribe to on how to address these implications and why it matters. (hooks, 126)