Intersectionality originated in critical race studies and entails the interconnection of gender and race (Nash 2008). Intersectionality demonstrates a multifaced connection between race, gender, and other systems that work together to oppress while allowing privilege. Intersectionality is relative because it displays how race, gender, and other components operate as one to shape the experiences of others. Crenshaw used intersectionality to denote how race, class, gender, and other systems combine to shape the experiences of many by making room for privilege. Crenshaw used intersectionality to display the disadvantages caused by intersecting systems creating structural, political, and representational aspects of violence against minorities in the workplace and society. Crenshaw explained the dynamics that using gender, race, and other forms of power in politics and academics plays a big role in intersectionality. In DeGraffenreid v. General Motors (1976), Emma DeGraffenreid and four other black female auto workers alleged compound employment discrimination against black women as a result of General Motors' seniority-based system of layoffs. The courts weighed the allegations of race and gender discrimination separately, finding that the employment of African-American male factory workers disproved racial discrimination, and the employment of white female office workers disproved gender discrimination. The court declined to consider compound discrimination, and dismissed the case. Crenshaw argued that in cases such as this, the courts have tended to ignore black women's unique experiences by treating them as women or black. The ideas behind intersectional feminism existed long before the term was coined. For example, Sojourner Truth exemplifies intersectionality in her 1851 "Ain't I a Woman?" speech, in which she spoke from her racialized position as a former slave to critique essentialist notions of femininity. Similarly, in her 1892 essay "The Colored Woman's Office", Anna Julia Cooper identifies black women as the most important actors in social change movements because of their experience with multiple facets of oppression. Patricia Hill Collins has located the origins of intersectionality among black feminists, Chicana and other Latina feminists, indigenous feminists and Asian American feminists between the 1960s and 1980s. Collins has noted the existence of intellectuals at other times and in other places who discussed similar ideas about the interaction of different forms of inequality, such as Stuart Hall and the cultural studies movement, Nira Yuval-Davis, Anna Julia Cooper and Ida B. Wells. She noted that, as second-wave feminism receded in the 1980s, feminists of color such as Audre Lorde, Gloria E. Anzaldúa