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Women leaders are critically underrepresented in academic leadership, and the leadership of diverse groups of women has been profoundly undervalued. Women of color leaders within higher education face a double bind of racial and gender disparity and biases within the education workforce and their institutions. This chapter situates leadership in the education workforce and the process of women of color becoming leaders within an understanding of intersecting social identities and intersectionality. At all levels of higher education, women of color, particularly Black women, have increased over time and present an opportunity to understand how their intersecting identities, feminist standpoint, and collective community contribute to increased racial diversity, gender diversity, and inclusive workplaces.

This chapter introduces the tenets of international student critical race theory (IntlCrit) by expanding the critical race methodology to better account for the racialized experiences of international students of color (SOC) in higher education. IntlCrit emphasizes recognizing international SOC as a racialized student body and acknowledges international students' different racial contexts and experiences in their home countries beyond the US dominant monolithic paradigm of racism (Black and White). IntlCrit provides a conceptual foundation for scholarly discourse on race and racism by offering a set of tailored tenets while utilizing tenets of critical race theory (CRT). The tailored tenets can further advance critical analyses to examine developmental processes of racial “othering” and understand the ways that racism affects international SOC in the internationalization of higher education. The IntlCrit tenets include: recognizing and humanizing international SOC as a racial body; evolving international students' eyes (racial identity development); acknowledging intersectional and transnational identities; using an expansive and inclusive historical approach; centering race and racism on international students' experiential knowledge; challenging notions of color-evasiveness and meritocracy in the internationalization of higher education; and committing to global justice. While IntlCrit tenets are focused on addressing the contexts of international students, the framework provides critical perspectives that can be useful in understanding the experiences of different international student groups by nationality or region. Indeed, it can contribute to more extensive discussions regarding how racism functions globally and in the United States. Lastly, it is important to note that the IntlCrit tenets are not definitive or permanent but are a meaningful initiative that challenges inequities and inequalities toward international students' racial experience. I hope the IntlCrit perspectives contribute to including race and racism in international education scholarship and enhancing the policies and practices in diversity, equity, and inclusion to embrace the global, multicultural, and multi-ethnic/racial contexts.

This opening chapter of the edited volume, Childhood, Youth and Activism: Demands for Rights and Justice from Young People and Their Advocates, explores activism and advocacy – by and for children and young people. It begins by considering how activism has been understood in the scholarly literature, before making a case for a broad and inclusive conceptualisation of what counts as this particular form of social action. Relatedly, it examines the contours of the relationship between activism and advocacy, drawing attention to the ways in which these concepts converge, an issue that is particularly salient when applied to the categories of child and youth. Themes that emerge in research on child and youth activism are then drawn out and we identify some of the key issues that animate this work across various disciplines. These include observations that young people have long been central to social movements, the role of social media in youth activism, the nature of child and adult relationships in social movement organisations, and some of the issues that arise for young activists in relation to intersectional identities. To this we add debates regarding the politics of recognition, questions of voice and agency, and responsibility and their temporal registers. This discussion also foreshadows themes that emerge in the chapters across this volume. Finally, we offer a reflection on some of the conceptual issues raised when considering the book in its entirety, including those of voice, responsibility for the future, the politics of possibility and hope, and the many different forms and practices that activism and advocacy for and by young people take.

In this chapter, the relations between Muslim migrant women's bodily appearances at Western workplaces, their work choices and career development are examined through the lens of embodied intersectionality. This chapter draws on exiting research reports and empirical research to also reflect on the scope of Muslim female migrants' labour market integration in the United Kingdom.

For Muslim women, wearing ethnic or religious dresses such as headscarf/‘hijab’, ‘niqaab’ or ‘burqa’ represents the quintessential identity of women belonging to their particular ethnic group or religion. These highly visible social and cultural markers are also inherently gendered. This chapter delves into understanding how Muslim migrant women wearing ethnic/religious dresses experience/encounter Western workplaces and how their embodied intersectional identities through creating barriers at the workplaces impede the process of their labour market integration, in turn, limit their work choices and further restrict their career progression/development in the long run. The discussion also shows that attention to the Muslim migrant women's workplace experiences funnelled through the process of embodied intersectionality can expose the overall racialised and gendered practices of the society, different forms of social exclusion while simultaneously indicate resistance from and agency of these Muslim women through bodily appearances in transnational contexts. This chapter also sheds lights on how these women's career and workplace experiences need to be understood outside the stereotypical Western description of gendered workplaces and how the discussion needs to be broadened in scope and encompass the spatial dynamics of migration, religion, gender and ethnicity to be able to make sense of Muslim migrant women's work choices and career in the West.

This chapter has a twofold structure – first, it looks at the relationship between self-regulating agency and voice and understanding of the embodiment of intersectional identities by the women themselves in the host country's society and labour market, and, second, how the changing time, space and contexts interact to play a role in terms of the host society and its labour market's acceptance and level of tolerance shown towards this group's embodied intersectional presence.

Black women faculty are experiencing multiple marginalities within their intersectional identities (Thomas & Hollenshead, 2001). The overwhelming obstacles that they face in academia regarding racism, lack of mentorship, and its impact on productivity are well documented (Allen, Huggins-Hoyt, Holosko, & Briggs, 2018). However, through a raced and gendered intersection centering Black women, these workplace obstacles can transform into something far more insidious (Young & Hines, 2018). Black women academics do not enter academic environments that have been liberated from racism, sexism, or misogynoir; instead, the environment itself is a microcosm of the world in which they reside (Thompson, 2020). Black women academics are double minorities and face issues such as isolation from collegial networks; lack of institutional/departmental support; forced positionality into the role of mentorship for students of color; and increased visibility and bodily presentation concerns (Allen et al., 2018; Pittman, 2010). Further still, the workplace dynamics and needs of students of color can collide within the work of Black women academics, increasing the prevalence of othermothering and a racialized and gendered racial uplift (Griffin, 2013; Mawhinney, 2011). Though previous studies have demonstrated positive effects of university diversification, women, ethnic minorities, sexual minorities, and religious minorities continue to face antagonistic environments (Cunningham, 2009; Hughes & Howard-Hamilton, 2003). Rooted within Black Feminist Thought and Critical Race Theory, this chapter aims to highlight the intersectional identities of Black women academics and identifies mechanisms to address how Black women are experiencing multiple marginalities within their intersectional identities (Hirshfield & Joseph, 2012).

Gender-diverse people experience unique cultural and interpersonal stigma in mainstream society and sometimes within their own communities; they face allegations of inauthenticity based on their nonconformity to either cisnormative or transnormative gender regimes. Based on 21 in-depth life history interviews, we unveil the intricate interactional process of negotiating identity and authenticity in the biographical work of gender-diverse individuals. In this study, gender-diverse people engaged in a “gender audit” with their gender-diverse interviewer. Gender audits yield verbal performances of gender with oneself and others. Ambiguity was “accounted for” or “embraced and created” in their biographical work to organize their life stories and undermine binary essentialism – a discourse that was “discursively constraining.” Gender audits took place in participants' day-to-day lives, either through self-audits, questioning from others, or both. In the final analysis, we assert that we all engage in gender auditing. Gender audits are intersubjective sites of domination, subordination, resistance, and social change. Gender diversity, then, can be viewed as a product of gender in flux.

The purpose of this chapter is to illuminate the importance and impact of Black women in higher education, specifically considering how they themselves and others engage with them regarding their intersectional identities. Through a Black Feminist Auto-ethnographic approach, the authors develop and articulate a reflexive praxis to reveal the hegemonic practices that Black women are subjected to at Historically White Institutions (HWIs). The authors, two Black women educators at HWIs, amplify the challenges Black women experience in academia by naming and describing their lived experiences in hopes of providing insights into the continued disparities that exist. In doing so, this chapter highlights how the authors dismantle systems to excel in their respective areas as educators. The authors center their identities as Black women to offer insight and perspectives on how they navigate experiences in academia.

Although special education was built upon the foundation of the Civil Rights Act of 1964, the discrimination that many racialized students receiving special education services experience cannot be denied. Many culturally, ethnically, and linguistically diverse students receiving special education services encounter labels that perpetuate racism and ableism and lead to inequitable access to services and resources necessary for more positive postsecondary outcomes. By honoring intersectionality and dismantling the singular identity, educators can become change agents and shift the historic oppressive narrative to create a system of empowerment as these individuals transition from transitional kindergarten to age 21 special education programs (TK-21) schools into adulthood.

While the literature on twice exceptionality is growing, it often focuses on twice exceptionality generally, overlooking within group differences that may create unique experiences for students. As such, there is a need to explicitly detail these differences to push the knowledge base forward. This chapter focuses on the unique needs and experiences of twice exceptional (2E) Black boys as they navigate K-12 schools. Further, this chapter details the ways in which school counselors may respond to their needs through comprehensive, antiracist school counseling practices. Finally, implications for policy and research are discussed.

Various mass shooters have explained their violent actions as a response to failing at dominant forms of masculinity, including rejection from women and negative social comparisons to other men. The affect control theory of self (ACT-Self) posits that interactions that violate one's sense of self cause inauthenticity. This disequilibrium motivates behaviors that restore self-meanings, which may partially explain the link between challenges to the self and compensatory violence.

In Study 1, we use ACT-Self to examine the relationship between inauthenticity, violent fantasies, and physical aggression in the autobiography of one mass shooter. We quantify self-sentiments and inauthenticity using ACT-Self measures and methods, and perform a thematic analysis of the shooter's interpretations of and responses to disconfirming events. In Study 2, we examine the relationship between these same concepts in a survey of 18-to-32-year-old men (N = 847).

Study 1 shows that the shooter's inability to achieve popularity, wealth, sex, and relationships with beautiful women (compared to other men) produced inauthenticity that he resolved through violent fantasies, increasingly aggressive behavior, and ultimately, mass violence. Study 2 finds that inauthenticity arising from reflected appraisals from women predicts self-reported violent fantasies and physical aggression in a convenience sample of men in emerging adulthood.

This work leverages a formal social psychological theory to examine the link between self-processes and violence. Our findings suggest that men's inauthenticity, particularly produced by reflected appraisals from women, is positively associated with violent fantasies and acts. Further work is needed to assess whether this relationship is causal and for whom.