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A focus on how visual cultures in domestic spaces influence older migrants' identification with the homeland has been noted in previous research, ¹ yet migrant youth have not typically been the sole subjects of investigation in this regard. This chapter seeks to fill this gap by offering insight into the practices of young Indian women in domestic spaces and how these practices influence their sense of belonging to India. This chapter highlights the practices of young Indian women living in Brisbane, Australia, through an exploration into how the young women recreate their histories and cultural attachments in domestic spaces. The research presented in this chapter illustrates the processes of emotional attachment for young migrants and how these processes demonstrate new ways of practising diaspora, including the use of the internet to learn about their cultural histories. With the use of PhotoVoice, where photographs were retrieved from mobile phones and the internet, the participants discussed their everyday lives relating to their emotional attachments to material objects in domestic spaces and the connection to their identities. This chapter's main argument is to highlight the need for researchers to avoid the tendency to place young migrants into the same diasporic categories as their parents and to recognise the diverse ways in which young migrants actively shape their own cultural attachments.

Using the examples of Grenadian-born Jean Augustine, the first Black Member of Parliament in Canada, and Barbados' Prime Minister Mia Mottley, the piece argues that the ethos of the Emigrant Ambassador—the collective empowerment of Black feminism, liberation, and radicalism—ushered in a new era for change abroad and in Canada, as transnational and international change was driven by Black women from the West Indies.

The author used historical research and social science theoretical frameworks to formulate conclusions, lessons learnt and steps forward for current equity, diversity and inclusion (EDI) practitioners.

Black women born in the West Indies in the mid-twentieth century were the catalysts for social justice movements in the 2010 and 2020s. Many methods used for social change in the twentieth century are applicable in the 2020s and beyond.

Research is focused on Canadian and West Indian relations but will have implications for those across the British Commonwealth.

Practitioners and students of EDI will have a new tool on how to approach and confront anti-Black racism, particularly after May 25, 2020.

This article provides opportunities to support the dwindling efforts of anti-racism to support the lives of Black people across the Black Atlantic.

This is an original article built on previous scholarship of the author.

Throughout the world, women encounter strong patriarchal values that promote the virtue of women's chastity. Within numerous conservative societies, such as certain regions of the Islamic Republic of Pakistan, the intactness of the hymen in a young woman is viewed as emblematic of her dignity, righteousness, and pride. Participants in our investigations highlighted that hymen rupture stigma remains prevalent in many parts of Pakistan, often leading to social consequences or disapproval of women who want to participate in sports. Additionally, participants disclosed that some women had internalized the hymen rupture stigma, and families might reinforce it. This chapter contributes to the limited scholarship concerning how social norms, hymen rupture stigma, and family values influence Muslim women's participation or lack of participation in sports in Pakistan.

Despite almost 50% of the Indian population being women, there is a significant gap between the genders in movie production. Although there might be several reasons attributed to the underrepresentation of women in the role of a movie entrepreneur, it is a fact that female movie entrepreneurs are few and far between. Most of the female movie producers in Indian movie industry tend to be spouses or children of leading male actors who have taken up the mantle to assist their husbands or fathers. This chapter, using interviews and life history analysis, examines reasons for low numbers of female entrepreneurs in the Indian movie industry, a domain that has largely been overlooked.

The tea plantation industry is characterized by the large-scale deployment of cheap women laborers and gender-blind practices that make the social positions of women workers vulnerable. This paper considers women temporary workers in tea gardens to study the exacerbated impact of Covid-19 on their lives. The impact of the pandemic on marginal tea garden women laborers has not received enough attention from researchers; hence, the authors have studied the gendered implications of the pandemic on Adivasi temporary women workers in tea gardens in India. “Adivasi” is an umbrella term to refer to all indigenous tribes in India.

The authors conducted a qualitative study with 26 in-depth interviews with women temporary workers who identify themselves as Adivasis. For the discussion, the authors have mainly borrowed from intersectionality and subalternity literature.

The analysis explored the intersectional experiences of the women temporary workers (1) as members of Tea Tribes who are compelled to continue working at tea gardens as wage laborers, (2) job insecurities at work due to their temporary worker status, (3) disadvantages faced by women workers for their gender identity and (4) the gendered impact of the pandemic on their lives.

This study has explored the gendered impact of the Covid-19 pandemic on the lives of temporary women workers who belong to ethnic minority groups in the global south. The exploitation of labor rights in the tea industry during the pandemic has not been discussed enough by researchers earlier.

The present study explored the young women's lived experiences of discrimination and othering based on skin tone in two rural localities of Uttarakhand , State of India. The authors used intersectionality as the theoretical lens for this study.

The authors have adopted an interpretive phenomenological study in the conduct of this research. The authors interviewed twelve female participants in person using a semi-structured interview schedule. The data were analysed using the six-stage data analysis process of interpretive phenomenological analysis.

The study's findings underline the experiences of stigma, negative self-concept, marriage is a complex reality, media's influence and skin whitening is the first and last resort. Dark-skinned women experience stressful life events due to their skin tone and society's prejudice favouring white and fair skin tones. The experiences of bullying, social shame, guilt and low esteem were also vivid.

This study reveals women's exposure to negative experiences of skin-tone-based discrimination prevalent in Indian society. This is one of the first kinds of such study in India that captures the dark-hued women's recurrent phenomenon of discrimination in their daily lives. It further shows that skin-tone bias and discrimination are widely prevalent and practised despite the claims that Indian society is free from skin-tone biasedness and subsequent discrimination.

Pakistan had never been a place of serious and nuanced debate and contestation of politics of postcolonial critique, that is, the continuity of economic, political, and cultural dependency of newly independent countries (NICs) on ex-colonizers as pointed out by neocolonialism, dependency theory, and postcolonial theory, respectively. Instead, Pakistan is presented by extant liberal academic literature as a “failed nation” and a state dominated by the military and plagued by religious extremism. As opposed to this, through the literary and activists writings of Aziz-ul-Haq, this chapter will try to illustrate how cultural contestation of the nation-building project postindependence from British rule was a lot more complex and interesting in Pakistan. This was so because the nation-building project of Pakistan was, on the one hand, an amalgamation of Indo-Persian, Arab, Indian, and Western colonial and civilizational influences and, on the other hand, entailed suppression of resilient local and national cultures of its constituent nationalities developed over centuries. This was later expressed in ethno-nationalist politics. However, when it came to the politics of the marginalized in the late 1960s, there were important political, theoretical, and literary insights which caused a change in the direction of political practice in Pakistan, which paralleled the politics expressed by writers like Fanon and early Subaltern Studies influenced by the Naxal Movement in India. The contestation and confusion arising from this dialectic also entered Pakistan's literary and cultural sphere. This chapter not only tries to give a different postcolonial critique of the failure of nation-building project in Pakistan but, though at a preliminary level, is an attempt to separate the original postcolonial theory in its radical tradition from contemporary postmodern/poststructuralist postcolonial theory marked with pessimism and resignation.

Before the British colonial regime, Muslims in South Asia recognized a transnational notion of education that stretched on all sides, including the Middle East, Africa, Europe, and Central and South-East Asia, with a great social awakening and consciousness about the importance of inclusive education. Academia included theological and secular subjects and focused on producing thoughtful, sophisticated, and confident individuals ready to defend their beliefs with sound knowledge and reasoning. However, the British Raj in the 19th and 20th centuries had a lasting and indelible impression on the Muslims and the Islamic education system. British colonial regime challenged the theological discourse and education and compelled a Western style of education. These transformations in the education system raised several dilemmas and impasses for the Muslims of South Asia. Pakistan has remained a silent recipient of this tension underpinned in its educational systems even before its inception. This chapter traces the roots of education systems operating in Pakistan starting from the ninth century with the victory of Mohammad Bin Qasim through the 19th-century colonial rule of Great Britain until today, when the country offers a blend of diverse education systems. The study explores values embedded in different education systems operating in Pakistan. It is essential to understand the values inherent in these systems to see the harmony or conflict prevailing as a consequence which might have repercussions for the different societal segments and communities. Renewed focus toward value realization will facilitate refining educational frameworks and a promise for the acceptance of global and international advancements.

In this introduction to the special issue, ‘Marxist Thought in South Asia’, we detail the long history of Marxist politics and theorizing in South Asia and highlight the unique contributions and perspectives of South Asian Marxists to global Marxism. Three contributions we find particularly significant are (1) South Asian Marxists' approach to thinking about questions of capitalism, colonialism and imperialism, (2) the treatment of agrarian and feudal continuities in Marxist theories from South Asia and (3) unique South Asian contributions to theorizing caste from a Marxist perspective.