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This chapter describes the contribution of Third World feminism for a materially grounded understanding of inclusive education that can make the transnational significance of this field more robust and enduring. The work of Third World feminist scholar, C. T. Mohanty, forms the central focus of the discussion, which develops linkages between the philosophical roots of her teachings and the work of some disability studies scholars. I argue that a historical-materialist understanding of disability is necessary for developing a nuanced theory of inclusive education that confers significance to the element of process. This supports a more expansive conceptualization of inclusive education that can avoid the theory-practice divide which leaves schooling systems around the world at hierarchized locations of ‘success’ or ‘failure’ in realizing its principles.

Since female genital mutilation/cutting (FGM/C) entered the wider Western consciousness in the 1970s, feminist debates surrounding these practices have wrestled with the tensions between recognising the specificity of women's experiences of oppression and challenging gender-based violence (GBV) as a global phenomenon. Crucially, although intersectionality is now readily applied to analyses of different forms of GBV, the international anti-FGM/C discourse has been slow in embracing more nuanced analyses of women's vulnerability. This chapter draws from still often-overlooked Black and postcolonial feminist thinking to problematise the radical feminist legacy which continues to prescribe the dominant explanations to women's participation in FGM/C in terms of ‘Third World’ un-educatedness and lack of feminist consciousness. In framing women's participation as a patriarchal bargain (Kandiyoti, 1988), this chapter argues that women's complicity in FGM/C takes place amidst complex constraints which inhibit women's spaces for action in FGM/C-practising societies. The chapter reflects findings from qualitative research which has interrogated women's experiences of continuums of interpersonal and structural violence to make sense of women's participation and constrained resistance in FGM/C-practising contexts. In doing so, this chapter problematises the gender and racial binaries which continue to influence decontextualised understandings of women's acts of ‘honour’-based violence.

I propose in this chapter that the dominant practice of critical management studies (CMS) is characterised by white masculinity, where theorising tends to assume a white universal norm while commodifying difference. This approach treats diversity as something CMS has, rather than is. In order to disrupt the prevailing practice, I explore how anti-racist feminisms (a term I use here to refer to the diverse movements of postcolonial feminism and feminisms of colour) may shape CMS towards a more reflexive and meaningful engagement with difference. In reflecting on my own performance of white masculinity as an aspiring critical management scholar, I suggest that an anti-racist feminist approach bears the potential to challenge relations of domination within CMS and reinvigorate our pursuits for emancipation. It is my hope that the anti-racist feminist perspective advanced in this chapter may offer an opportunity for critical management scholars to ‘do’ critique differently through a radical inclusion of previously marginalised perspectives.

The papers explores the emergence of an ideological consolidation amidst the theory of intersectionality put forth by Crenshaw and Mohanty's transnational feminist thought vis-à-vis the thematic concerns of Punjabi immigrant fiction.

The paper attempts to follow a qualitative approach in terms of uncovering the various facets of Punjabi Diasporic Fiction vis-à-vis reflecting how intersectionality defines the diasporic condition of third-world immigrant women through contextualizing Fauzia Rafique's text, Skeena.

The performed study depicts the intellectual consonance between Crenshaw and Mohanty's theories and how immigrant literature aids Crenshaw and Mohanty's hypothesis into praxis.

The research majorly focuses upon the works of the Punjabi diaspora and studies the diaspora's implications while analyzing how the diaspora contributes in rupturing contemporary hegemonic structures.

The paper has been originally drafted through the honest research performed by the author.

The purpose of this chapter is to explore the utility of a postcolonial feminist girlhood studies approach to investigate, and better understand, how corporate-funded sport, gender and development (SGD) programs that adhere to the “Girl Effect” mantra take up: (1) the alleged benefits of SGD programming; (2) its (embodied) neoliberal tendencies; and (3) issues around gender and cultural difference in North-South aid relations.

This study uses qualitative methods, including 35 semi-structured interviews with staff members and young women, in order to investigate how a SGD program in Eastern Uganda that is funded by a Sport Transnational Corporation (STNC) and an International NGO used martial arts to build girls’ self-defense skills and address gender-based, sexual, and domestic violence.

Three major findings are revealed, including: (1) the martial arts program improved young women’s confidence levels, physical fitness, leadership capabilities, and social networks; (2) Western donors tended to use and frame sport (i.e., martial arts) as paramount for educating and training Ugandan young women to be (neoliberal) global “girl” citizens; and (3) issues of representation, racialized subjectivity, and cultural difference in SGD adversely influenced aid relations.

Evidence from this chapter suggests that it is crucial to question how global neoliberal development, as promoted via SGD practices, is not only racialized and classed, but also distinctly gendered. Infusing girlhood studies with a postcolonial feminist perspective enables a deconstruction, and attendance to, the ways in which colonial legacies, neoliberal processes, and the political resistance of development practices are taken up, and impelled by, SGD programs.

This essay argues for a a radical interactionist framework using autoethnographic tools as well as critical feminist perspectives. Not all “masculine” systems are necessarily all “evil” and “feminist” systems are not unambiguously good, devoid of context. The vantage point from which I engage Lonnie Athens’ work on radical interactionism is rooted personally and professionally: as a woman of color who was formerly a tenured Associate Professor of English and Humanities turned joint Juris Doctor in Law and Women’s Studies Graduate and Teaching Fellow in Women’s Studies.

An autoethnographic exploration of critical pedagogies, as practiced by law professors, concretely shows that a radical interactionist framework more accurately describes the fluctuating borders of power in the classroom. In addition, feminist critiques against Athens’ work, as evidenced, for example, by Deegan’s critique of the “patriarchal” type of “Chicago pragmatism” practiced by Mead, suffer from similar simplistic binaries as Noddings’ “ethic of care” – which reduces gender to sex, and unconditionally idealizes the “feminine” as “feminist.” Most importantly, this biologically determinist perspective does not take into the account the lived realities of lesbians and women of color, for whom the principle of domination is always, already a part of the worlds into which they are flung.

This chapter closes with an examination of how an acceptance of the radical interactionist principle of domination combined with an intersectional approach, rather than a binary of gender, could yield fruitful results in new areas of application, such as international human rights, and critical race theory and criminal law.