The background to all this of course is that the reason these groups have to theorize participation in this way is precisely because they aren't predominantly led by the marginalized. Groups that coalesce around ideas rather than shared experience are inevitably going to be cross-class, and for a variety of reasons will tend towards dominance by the people who are more dominant in society as a whole. There's a reason why the Quakers are cited as the model here (religion is also a question of ideals that can be held by anyone), and not any other of the variety of forms of working-class direct democracy that have emerged over the past 2 centuries.
Since working-class democratic assemblies are based on the experience of marginalization, firstly the need for re-ordering everyone's privilege is less of an issue and secondly, the organic emergence of group leaders from within the marginalized group is not necessarily a bad thing (certainly not in the same way that middle class domination of socialist and protest groups is). That's why the Quakers are the example and not say trade union democracy or revolutionary democracy, both of which are generally variations of the elected chair/small assembly/vote by show of hands or ballot /mandated delegates model.
The whole thing just seems like yet another way of dealing with a fundamental contradiction. If you're middle class you should be peripheral in any important social movement, but no-one likes to be peripheral to something they feel strongly about. So you invent a way to make yourself central by being the guardian of the "inclusivity" rules.