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<p>Race and gender categories have rarely operated in isolation in the lives of Afro-Brazilian women, intersecting to shape their historical and social positioning, everyday experiences, and collective activism. Despite opposition from the Brazilian state and some civil society groups, the Afro-Brazilian women’s movement has increased awareness of the specificity of black women’s identities and oppressions. In recent years their activism has moved beyond Brazil’s borders through participation in United Nations (UN) Conferences. Yet, the dynamism of Afro-Brazilian women’s intersectional identities and their strategic use to gain legitimacy in these arenas has remained noticeably understudied.</p> <p>This dissertation argues that since activist groups do not participate in transnational forums detached from their specific histories and localized experiences, their actions, and strategies must be historically grounded. It draws upon the major arguments of postcolonial feminism, intersectionality, and the political process model to examine how national and transnational processes have shaped the identity articulations and mobilization strategies of Afro-Brazilian women activists. Four distinct processes operating in and outside of Brazil are identified as critical to the identity positions, strategies, and overall trajectory of the Afro-Brazilian women’s movement: colonialism, slavery, democratic transition, and preparations for and proceedings of UN Conferences. The influence of Afro-Brazilian women activists in domestic policy domains and internal movement dynamics are also explored. The result is a comprehensive analysis of the intricate workings of race and gender categories in activist spaces and the multiple historical and contextual factors which shape their configuration, intersection, and impact.</p> / Doctor of Philosophy (PhD)

Titled as a play on Mindy Kaling’s 2011 book, Is Everyone Hanging Out Without Me? (And Other Concerns), this thesis highlights the obstacles women, the genre of comedy, and dramaturgs face in order to be taken seriously in the arts. Using the work of Mindy Kaling, I explore how she uses comedy as a means of defying the expectations put upon her as an Indian American woman in order to provide context for the ways in which the marginal statuses of women of color and comedy overlap. In an effort to demonstrate the ways in which comedy can be utilized as a tool for social change and the ways in which the work of a dramaturg can support that, this thesis documents the planning and execution of three events that accompany this written document: a production of Mindy Kaling and Brenda Withers’ 2002 play, Matt & Ben; a screening of the 1997 Oscar-winning film, Good Will Hunting; and a Q+A conversation with Broadway’s most-produced female playwright, Theresa Rebeck. My work is shaped by various theoretical frameworks, including intersectional feminism, symbolic annihilation, charged humor, and gender performance theories, seeking to establish that my dramaturgical, comedic, and feminist sensibilities are all driven by the same empathetic impulse that sits at the very core of my artistry and arguing that despite a vast history of marginality, dramaturgs, comics, and women can be powerful agents of change.

ABSTRACT HEARD OR DREAMED ABOUT MAY 2014 PRIYA NADKARNI, B.F.A. RUTGERS UNIVERSITY M.F.A. UNIVERSITY OF MASSACHUSETTS AMHERST Directed by: Professor Shona Macdonald

Post-colonial feminisms have questioned the concept of a universal sisterhood for decades. One of its critics is Chandra Talpade Mohanty (1955–), an Indian-American, post-colonial feminist theorist. In her work, Mohanty suggests that the concept of a universal sisterhood occludes variations in women’s experiences of oppression and ways of life. She criticizes western feminism for casting third world women as objects in their own lives rather than subjects. Instead, Mohanty suggests an international solidarity between groups of women from different circumstances, where women’s various experiences are taken into account. The present study aims to examine the possibility of a trans-contextual feminist ethic based on the questions posed by Mohanty’s work in her book Feminism Without Borders. Since Mohanty is no ethicist, the study will also use resources from the work of Seyla Benhabib (1950–), a Turkish-American philosopher. She places herself in the Kantian tradition and in close relation to Habermas discursive ethics, but she also takes a feminist approach to ethics. This study first evaluates the resources found in Mohanty’s work, which are not enough to construct a basis for a trans-contextual feminist ethics. Thereafter, resources are sought in Benhabib’s works Situating the Self and The Claims of Culture and in her discursive ethics, her views on universalism, her concepts of “the concrete other” and “the generalized other”, and her views on cultures. This examination shows that the resources in the material under scrutiny are not enough to build a basis for a trans-contextual feminist ethic. Questions still remain which might be answered in the wider work of Benhabib or Mohanty, but the material at hand leaves questions about how Mohanty’s vision could be realized in spite of several practical and theoretical problems related to who is associated with which group and the tension between particular experiences and a trans-cultural ethic, none of which are satisfactorily addressed in either Mohanty or Benhabib. In discussing Benhabib, there is also a problem with the two principles of her ethics (i.e. universal respect and egalitarian reciprocity) and their justification. Benhabib herself claims them to be self-explanatory, but this study suggests, with support from other ethicists, that this is not sufficient justification.

Typical identity stereotypes for South Asian Americans, such as the model minority myth, do not convincingly support a trajectory into K–12 education, as South Asian Americans are not readily seen as agents for social change. This qualitative study explored how South Asian American educators’ understanding of their ethnic and racial identity interplayed with their practice as critically conscious educators for social justice. Eleven participants who self-identified as social-justice-oriented were interviewed to share their experiences as South Asian American educators. Their responses revealed South Asian American educators develop their ethnic identity consciousness in complex ways, demonstrating self-awareness and subsequently draw upon their ethnic attachment and racialized experiences to perform as critically conscious educators, developing strong relationships with students from marginalized backgrounds and advancing equity in their schools. The participants’ positionalities reveal that South Asian Americans have tremendous potential as educators for social justice in education.