Queer feminism is based on theories that assume that gender is not a exclusively biological category. Judith Butler and her philosophical writings is one of the most prominent representatives. From this perspective, people have a physical and a social gender (distinguished in English by sex and gender), which are linked to certain gender roles. These role models - i.e. the social concept of how a person should look and behave - are therefore not "naturally" given or biologically determined, but socially and culturally constructed, which also shows in the historical transformations of role models. Queer feminism criticizes the view that there are only two genders, man and woman, who desire each other, i.e. are heterosexual and advocates the existence of a whole range of genders, sexualities and forms of desire.

Moreover, queer feminist positions assume that all people can have very different experiences. For example, women who identify with their gender ascribed at birth (cis women) may experience very different forms of discrimination than trans*, inter*, and non-binary people. Other characteristics such as sexual orientation or identity, religious affiliation and worldview, racial attributions (based on phenotypic characteristics, presumed origin, religion, name, etc.), own and family migration experience as well as international educational biographies, social origin and family educational background as well as social and financial status, physical and mental impairments as well as chronic illnesses, age, family status and care responsibilities can also play a role. If a person is disadvantaged on the basis of several of these categories, this is referred to as multiple discrimination.

Intersectional feminism is also concerned with these multiple forms of discrimination. It emerged from the Black American women's movement and focuses on the intersection and mutual effects of different forms of discrimination. American law professor Kimberlé Crenshaw coined the term 'intersectional' as early as 1989. 

In intersectional feminism, for example, the categories 'race' and 'class' are in focus in addition to gender. ‘Race’ refers to experiences of discrimination based on racist attributions, skin color, external appearance, language, migration history (in the family), or religion. ‘Class’ refers to social origin and is determined by a person's social status, for example by their or their parents’ income or education level. One of the most prominent representatives of intersectional feminism is Natasha A. Kelly.

The exclusion of especially trans* people from feminist movements undermines the very core of various feminist movements: dismantling oppressive structures that perpetuate gender inequality and discrimination, eliminating restrictive gender norms that constrict all people in their gender identities, and a commitment to treating all people with dignity and respect.

Historically, the exclusion of trans* persons from the emancipation movements of marginalized groups is not a new phenomenon, but took place, for example, partly already in the women's and gay rights movements of the 1960s and 70s. For these groups, it was initially of great importance to describe women or homosexuals as subjects in order to be able to fight for their rights. However, this also repeatedly led to negotiations about who should belong and who should not. 

Today's debates are also linked to this. Continuously, there are discussions about access to protected spaces such as women's shelters, restrooms, or locker rooms. Trans* exclusionary radical feminists argue that trans* women should not be granted access. This argument discriminates against trans*, inter*, and non-binary people because it denies their experiences, even their existence, and makes them feel like they don't belong in our society.