The present study aims to create a deeper understanding of the cinematic representation of “evil”. Therefore, a special focus lies on contemporary historical fiction films whose stories are set in totalitarian systems with direct or indirect references to German history. This is interesting as the depiction in films influences the viewer's perspective and understanding of history. While many film narratives have very stereotypical imaginations of good and evil, there are also films that use a more observational perspective on the social dynamics that align with specific situations rather than address villains. As one of the main representatives of the Berlin School, Christian Petzold adopts such an observational perspective in his thematic trilogy “Love in the Times of Oppressive Systems”(Barbara, Phoenix, and Transit). In the three independent stories, he deals with the relationship between the male and female protagonists in different stages of oppression in German society, whereby the power structures in the oppressive systems influence human interactions and social situations of everyday life. Using these films as examples, I will look at the framing of evil in totalitarian systems. For this purpose, I will examine the characters and their constellations and individual and general threats, and their motivations for actions as they are played out in these film narratives by Petzold on a cinematographic and thematic level. By referring to Hannah Arendt's conceptualization of evil, the thesis accounts for the representation of “evil” as a multidimensional phenomenon, and how it resonates in the cinematography and historical imagination of Petzold’s films.

<p>Indigenous populations have experienced vast travesties due to the impacts of colonialism. Colonialism continues to be perpetuated through the services, programs and policies that Indigenous people encounter. This research thesis tackles the question of how non-Indigenous social workers, professionals and interested parties can work with Indigenous people in appropriate and respectful ways. It also reviews how non-Indigenous people can work and think across difference. This research represents my journey towards decolonizing myself to find new ways of being White that are compatible with Indigenous knowledge systems and ways of knowing. Autoethnography, relevant literature and interviews were used to explore ways of working with Indigenous populations. Three participants who had been identified by an Indigenous academic as people who had worked with Indigenous populations in appropriate and respectful ways were interviewed in Canada. An analysis of the three semi in-depth interviews produced several recommendations for non-Indigenous people in working with Indigenous populations. Results acknowledge the complexity of working and thinking across difference. Suggestions for working with Indigenous populations are highlighted and include such themes as acknowledging tensions and privilege, understanding that there is a large diversity within Indigenous populations, recognizing that there are aspects of dominant ways of knowing that are compatible with Indigenous ways of knowing, the importance of not being afraid to take risks and of trying not to make assumptions. Decolonization is an uneasy pursuit that is fraught with tension and this research hopes to encourage other social workers, professionals and interested parties to engage in similar processes.</p> / Master of Social Work (MSW)

<p>As child welfare practice in Ontario attempts to move toward increased partnerships with families, and recognition of the ways in which social work is implicated in perpetuating marginalities through the application of an anti-oppressive lens, direct social work practice with children lacks a similar critical discourse. Social work practice with children in care in Ontario occurs in the context of a guided practice model, Looking After Children, and within numerous audited standards and compliances. It is a bureaucratic and managerial environment which can constrain the social work agenda with children whose voices are easily silenced. This qualitative research study looks at the plans of care or social work recording for 10 Crown Wards in Ontario, in a search for a ‘real child.’ A critical analysis revealed that children are known in the recordings created about them in limited and prescribed ways. A “looked after” child is revealed: a child known according to the specific developmental dimensions of the Looking After Children model, and within “compliant” social work practice. What is lost is a child who exists in their child welfare record, in all of their complexities, contexts and relationships, while the social work relationship is rendered invisible.</p> / Master of Social Work (MSW)

<p>Anti-Oppressive Practice (AOP) has become one of the most influential approaches to contemporary social work practice. Despite its widespread significance it seems that there is confusion, and a lack of consensus, regarding what AOP actually is. This research, therefore, examines how social work educators understand AOP in order to determine what AOP looks like and whether it has since acquired a fixed and defined identity. Data gathered from eleven qualitative interviews with social work educators at three Canadian universities revealed that AOP is understood as having nine core tenets; and yet, AOP is also understood as being a highly fluid and ambiguous epistemology. The research also showed that AOP's fluidity and ambiguity are not weaknesses to be resolved, but rather are intentional and purposeful as they enable it to resist and dismantle dominance, and pursue social justice.</p> <p>AOP's fluidity and ambiguity was theorized as mirroring the fluidity and ambiguity of human identities and identity categories-both resist being fixed and reified, as they are more than the sum total of these parts. In this regard, it is proposed that AOP can be understood as occupying multiple subject positions. Analysis of AOP's subject positions revealed that when AOP tends toward becoming fixed and fully known it becomes co-opted and compromised by structures of dominance and is used as a tool of oppression. In other words, when AOP is definitively located it ceases to be anti-oppressive. It seems, therefore, that we must constantly dislocate AOP through critical dialogue in order to ensure that it is a means of dismantling dominant structures of power and pursuing social justice.</p> / Master of Social Work (MSW)

Yes / Summary: This article reviews the existing literature on power within a social work context and extends the analysis to broader sociological understandings through which to rethink the ways in which social work professionals understand and work with power within everyday practice. Findings: The review argues that prevailing dichotomies, which feature so centrally in theoretical conceptualisations of power, offering binary positions of power as ‘good or bad’, ‘positive or negative’ and ‘productive or limiting’ are limiting in themselves. It is argued that power must also be recognised as a construct which operates in a synchronous way; whereby it can impact in limiting and productive ways at the same time. Applications: To support this position, the Power-informed Practice (PiP) framework, which recognises power at the individual, professional and structural levels is offered. The utility of the framework in providing a clearer understanding of power is then presented in relation to working with children who have experienced abuse. As a tool, the framework enables social workers to structure their analysis of power within all areas of contemporary social work practice, in order to promote and support processes of empowerment.

De grandes enquêtes en milieu scolaire, au Québec comme ailleurs, ont documenté depuis les années 2000 la portée des violences homophobes, particulièrement à l’école secondaire, ainsi que leurs impacts négatifs sur les élèves qui en sont victimes, qu’ils s’identifient ou non comme lesbiennes, gais, bisexuel(le)s ou en questionnement (LGBQ). La diffusion des résultats de ces enquêtes, ainsi que les constats similaires d’acteurs sur le terrain, ont fait accroitre les appels à la vigilance des écoles quant aux discriminations homophobes pouvant prendre forme en leur enceinte. Plusieurs des responsabilités résultant de cette mobilisation ont échoué par défaut aux enseignants, notamment en raison de leur proximité avec leurs élèves. Cependant, malgré la panoplie de publications et de formations visant explicitement à les outiller à ce sujet, les enseignants rapportent de manière consistante manquer de formation, d’habiletés, de soutien et d’aise à l’idée d’intervenir contre l’homophobie ou de parler de diversité sexuelle en classe. Cette thèse de doctorat vise à comprendre les pratiques d’intervention et d’enseignement que rapportent avoir les enseignants de l’école secondaire québécoise, toutes orientations sexuelles confondues, par rapport à la diversité sexuelle et à l’homophobie. Dans une perspective interdisciplinaire, nous avons interrogé la sociologie de l’éducation, les études de genre (gender studies) et les études gaies et lesbiennes, ainsi qu’emprunté aux littératures sur les pratiques enseignantes et sur l’intervention sociale. Les données colligées consistent en des entrevues semi-structurées menées auprès de 22 enseignants du secondaire, validées auprès de 243 enseignants, par le biais d’un questionnaire en ligne. Étayés dans trois articles scientifiques, les résultats de notre recherche permettent de mieux saisir la nature des pratiques enseignantes liées à la diversité sexuelle, mais également les mécanismes par lesquels elles viennent ou non à être adoptées par les enseignants. Les témoignages des enseignants ont permis d’identifier que les enseignants sont globalement au fait des attentes dont ils font l’objet en termes d’intervention contre l’homophobie. Ceci dit, en ce qu’ils sont guidés dans leurs interventions par le concept limité d’homophobie, ils ne paraissent pas toujours à même de saisir les mécanismes parfois subtils par lesquels opèrent les discriminations sur la base de l’orientation sexuelle, mais aussi des expressions de genre atypiques. De même, si la plupart disent condamner vertement l’homophobie dont ils sont témoins, les enseignants peuvent néanmoins adopter malgré eux des pratiques contribuant à reconduire l’hétérosexisme et à alimenter les mêmes phénomènes d’infériorisation que ceux qu’ils cherchent à combattre. Sauf exception, les enseignants tendent à comprendre le genre et l’expression de genre davantage comme des déterminants de type essentialiste avec lesquels ils doivent composer que comme des normes scolaires et sociales sur lesquelles ils peuvent, comme enseignants, avoir une quelconque influence. Les stratégies de gestion identitaire des enseignants LGB influencent les pratiques qu’ils rapportent être en mesure d’adopter. Ceux qui optent pour la divulgation, totale ou partielle, de leur homosexualité ou bisexualité peuvent autant rapporter adopter des pratiques inclusives que choisir de se tenir à distance de telles pratiques, alors que ceux qui favorisent la dissimulation rapportent plutôt éviter autant que possible ces pratiques, de manière à se garder de faire face à des situations potentiellement délicates. Également, alors que les enseignants LGB étaient presque exclusivement vus jusqu’ici comme ceux chez qui et par qui se jouaient ces injonctions à la vie privée, les enseignants hétérosexuels estiment également être appelés à se positionner par rapport à leur orientation sexuelle lorsqu’ils mettent en œuvre de telles pratiques. Nos résultats révèlent un double standard dans l’évocation de la vie privée des enseignants. En effet, la divulgation d’une orientation hétérosexuelle, considérée comme normale, est vue comme conciliable avec la neutralité attendue des enseignants, alors qu’une révélation similaire par un enseignant LGB est comprise comme un geste politique qui n’a pas sa place dans une salle de classe, puisqu’elle se fait au prix du bris d’une présomption d’hétérosexualité. Nos résultats suggèrent qu’il existe de fortes prescriptions normatives relatives à la mise en genre et à la mise en orientation sexuelle à l’école. Les enseignants s’inscrivent malgré eux dans cet environnement hétéronormatif. Ils peuvent être amenés à y jouer un rôle important, que ce soit en contribuant à la reconduction de ces normes (par exemple, en taisant les informations relatives à la diversité sexuelle) ou en les contestant (par exemple, en expliquant que certains stéréotypes accolés à l’homosexualité relèvent d’aprioris non fondés). Les discours des enseignants suggèrent également qu’ils sont traversés par ces normes. Ils peuvent en effet choisir de se conformer aux attentes normatives dont ils font l’objet (par exemple, en affirmant leur hétérosexualité), ou encore d’y résister (par exemple, en divulguant leur homosexualité à leurs élèves, ou en évitant de conforter les attentes dont ils font l’objet) au risque d’être conséquemment pénalisés. Bien entendu, cette influence des normes de genre diffère d’un enseignant à l’autre, mais semble jouer autant sur les enseignants hétérosexuels que LGB. Les enseignants qui choisissent de contester, explicitement ou implicitement, certaines de ces normes dominantes rapportent chercher des appuis formels à leurs démarches. Dans ce contexte, une telle quête de légitimation (par exemple, la référence aux règlements contre l’homophobie, la mobilisation des similitudes entre l’homophobie et le racisme, ou encore le rapprochement de ces enseignements avec les apprentissages prescrits pour leur matière) est à comprendre comme un outillage à la contestation normative. La formation professionnelle des enseignants sur l’homophobie et sur la diversité sexuelle constitue un autre de ces outils. Alors que les enseignants québécois continuent d’être identifiés comme des acteurs clés dans la création et le maintien d’environnements scolaires non-discriminatoires et inclusifs aux réalités de la diversité sexuelle, il est impératif de les appuyer en multipliant les signes formels tangibles sur lesquelles leurs initiatives peuvent prendre appui (politiques explicites, curriculum scolaire inclusif de ces sujets, etc.). Nos résultats plaident en faveur d’une formation enseignante sur la diversité sexuelle, qui ferait partie du tronc commun de la formation initiale des maîtres. Chez les enseignants en exercice, il nous apparait préférable de miser sur une accessibilité accrue des formations et des outils disponibles. En réponse toutefois aux limites que pose à long terme une approche cumulative des formations spécifiques portant sur différents types d’oppressions (l’homophobie, le racisme, le sexisme, etc.), nous argumentons en faveur d’un modèle d’éducation anti-oppressive au sein duquel les élèves seraient invités à considérer, non seulement la multiplicité et le caractère situé des divers types d’oppressions, mais également les mécanismes d’attribution de privilège, de constitution de la normalité et de la marginalité, et de présentation de ces arbitraires culturels comme des ordres naturels. / In Québec and elsewhere, school climate surveys have documented since 2000 the prevalence of homophobic violence, especially in high schools, and its negative impacts of its victims— whether or not they identify as lesbian, gay, bisexual or questioning (LGBQ). The dissemination of subsequent data, as well as similar observations made by various actors on the field, have resulted in calls for schools to be vigilant towards homophobic discriminations that could take place onto their premises. Many of these responsibilities have fallen onto the shoulders of teachers, partly because of their close proximity to students. However, despite the sheer number of sexual diversity awareness-building training sessions and publications available to them, teachers consistently report lacking the training, the abilities, the support, and the comfort needed to intervene against homophobia or to refer to sexual diversity in class. This doctoral thesis aims at understanding the pedagogical and intervention practices relative to homophobia and sexual diversity that Québec high school teachers of different sexual orientations report putting forth. Borrowing from sociology of education, gender studies, as well as gay and lesbian studies, we adopted an interdisciplinary lens that also incorporated literature on teaching practices and social intervention. Semi-structured interviews were conducted with 22 high school teachers, and these findings were validated through an online questionnaire filled out by 243 teachers. Results detailed in three scientific papers allow a better understanding of teaching practices relating to sexual diversity, but also of the various mechanisms through which they come to be adopted or not by teachers. Teachers seem globally aware of the expectations that surround them in terms of intervening against homophobia. However, since their interventions appear to be guided by the limiting concept of homophobia, they can be unaware of the subtle mechanisms through which discriminations based on sexual orientation, but also atypical gender expressions, can operate. Furthermore, although most teachers claim condemning homophobia, they can nevertheless implement practices that can perpetuate heterosexism and feed into the very symbolic violence they try to put an end to. Aside from rare cases, teachers appear to understand gender and gender expression as essentialist and determinant factors they must learn to work with, rather than social norms they can come to influence as teachers. Identity management strategies advocated by LGB teachers influence the practices they report being capable of, or at ease of, implementing. Teachers opting for total or partial disclosure of their LGB identity can either choose to adopt inclusive practices or to keep at a safe distance from such initiatives. Those who choose to hide their sexual orientation can also consider that implementing practices that are inclusive of sexual diversity is not a viable option for them. Although LGB teachers have long been seen as the ones constrained by these injunctions regarding private life, heterosexual teachers declare having to explicitly state their sexual orientation when they undertake such practices. Our results suggest that teachers are held to different standards with regards to their personal lives. While heterosexual teachers do not hesitate to refer to their heterosexual status, perceived as normal sexual, LGB teachers must assess the most discreet allusion to their home life, in as much as the neutrality supposedly threatened by openly homosexual teachers constitutes a normative and heterosexist status quo. There appears to be strong normative prescriptions relative to gender and sexual orientation in schools. Teachers operate in this heteronormative environment and can come to play an important role in the propagation (for ex., by silencing informations regarding sexual diversity) or the contestation of these norms (for ex., by explaining to students that some of their opinions on LGB people are informed by stereotypes and therefore not empirically valid). The discourses of teachers suggest they themselves are influenced by these norms. They can decide to conform to the normative expectations that target them as teachers (for ex., by asserting their heterosexuality) or choose to resist to them (for ex., by coming out as non-heterosexuals to their students, or by avoiding to explicitly reinforce the expectations that target them) at the risk of being consequently penalized. This influence of gender norms varies from one teacher to another, but seems to be at play for both heterosexual and LGB teachers. The teachers who choose to contest, either explicitly or implicitly, some of these norms report looking for formal signs supporting their initiatives. In this context, their quest of legitimization (whether it is referring to policies against homophobia, calling to mind the similarities between homophobia and racism, or mobilizing the subject in relation to the contents that are prescribed by school authorities) should be understood as a quest for tools to support their normative contestation. Teacher training on homophobia and sexual diversity is another of these tools. As Québec teachers continue to be identified as key actors in the creation and preservation of school environment that are non-discriminatory and inclusive to sexual diversity, it is imperative that they be able to lean on tangible formal signs supporting their actions (ie. explicit policies against homophobia and heterosexism, curriculum that is inclusive of these topics). Our results call for mandatory training sessions on homophobia and sexual diversity for pre-service teachers. In-service teachers would benefit from an improved accessibility of available tools and training rather than mandatory training sessions. Considering the long-term limits that are inherent to a cumulative approach to teaching training – suggesting teachers ought to receive specific trainings on each type of oppression (homophobia, racism, sexism, etc.), we argue for an model based on anti-oppressive education. In this model, students would be taught to consider that knowledge is always situated and that various types of oppressions can operate at once. They would also learn about the social mechanisms through which various groups come to be privileged, normalised or marginalised.

Les savoirs expérientiels représentent des connaissances issues de l’expérience. Il s’agit d’une source de savoir controversée pour les intervenant.e.s en travail social, bien que de plus en plus considérée pertinente. Toutefois, leurs impacts sur le cheminement académique des futur.e.s travailleuses sociales et travailleurs sociaux (T.S.) demeurent méconnus. Ce projet de mémoire vise donc à explorer les connexions entre les savoirs expérientiels des étudiant.e.s et leur parcours de formation pratique. Toutes les personnes rencontrées étudient ou étudiaient au programme de deuxième cycle en travail social de l’Université de Montréal (UdeM). Ce projet s’inscrit au cœur de la vaste recherche « Dans quelle mesure la maîtrise en travail social peut promouvoir les apprentissages transformationnels : possibilités et limites » menée par Edward Ou Jin Lee à Montréal. Nous avons conduit des entretiens qualitatifs semi-dirigés, deux (2) de groupe et quatre (4) individuels, pour un échantillon final de treize (13) personnes. Un cadre théorique anti-oppressif et l’analyse thématique de Braun et Clarke ont guidé l’analyse. Trois thématiques principales ont été identifiées lors de cette recherche : (1) le profil sociodémographique largement privilégié des étudiant.e.s en travail social ; (2) la nature complexe, identitaire, intersectionnelle et interrelationnelle de leurs savoirs expérientiels ; (3) leurs perceptions critiques de la formation pratique, notamment sur les enjeux d’adéquation entre le programme et le terrain, l’importance d’offrir des espaces d’échange entre étudiant.e.s et la place de la justice sociale dans la formation. Ces perceptions s’appuient fortement sur les savoirs expérientiels des participant.e.s, particulièrement ceux liés à une expérience professionnelle d’intervention. / Experiential knowledge is knowledge derived from experience. Although a perceived controversial source of knowledge, it is increasingly considered relevant in the field of social work. However, its impact on the education of future social workers remains largely unknown. Thus, this project aims to explore the connexions between the students' experiential knowledge and their field education journey. All the people interviewed are or were graduate students in the social work program at the Université de Montréal (UdeM). This project is part of the larger research project " Social work graduate field education: exploring the potential for transformative learning and institutional change " conducted by Edward Ou Jin Lee at UdeM. We conducted semi-structured qualitative interviews, two (2) focus groups and four (4) individual interviews, resulting in a final sample of thirteen (13) participants. An anti-oppressive theoretical framework and Braun and Clarke’s thematic analysis guided the analysis. Three main themes were identified during this research: (1) the largely privileged socio-demographic profile of social work students, (2) the complex influence of identity, along with the intersectional and interrelational nature of their experiential knowledge, and, (3) their critical perceptions of field education, especially on the issues of the inadequacy between the program and the field, the importance to provide spaces for informational exchange between students, and the place of social justice within the graduate program. These perceptions are strongly based on the experiential knowledge of the students, particularly experiences related to professional intervention.

Le présent mémoire fait partie d’un plus grand projet de recherche sur le soutien psychosocial des personnes endeuillées en contexte de pandémie COVID-19, mais il vise à répondre à la question du besoin de soutien et à la spécificité de l’accompagnement des personnes âgées endeuillées au Québec. En tenant compte du profil de nos participantes, un accent particulier est mis sur les femmes âgées et leur expérience à la suite du décès d’un proche. Le contexte particulier de la pandémie a aussi été intégré. En utilisant une approche méthodologique qualitative, l’opinion de sept femmes de 75 à 99 ans a été obtenue à travers des entretiens semi-dirigées. À partir des données recueilles, les résultats ont été interprétés en s’appuyant sur l’analyse thématique de Braun et Clarke (2006, 2012). Le cadre théorique qui a guidé cette recherche est basé sur les concepts du vieillissement réussi et l’approche anti-oppressive gérontologique (AOG). Malgré les diverses limites et le contexte pandémique, les résultats ont permis une meilleure compréhension sur l’intervention sociale en contexte du deuil chez les femmes âgées au Québec. L’analyse a montré l’existence d’un besoin de soutien social formel, ainsi que divers facteurs influençant le deuil qui doivent être pris en compte lors de l’intervention sociale. En conclusion, cette recherche démontre sa pertinence en offrant une meilleure compréhension sur les besoins de soutien social, la spécificité de l’accompagnement des femmes âgées et met en lumière certains des enjeux provoqués par l’oppression structurelle. / This thesis is a part of a larger research project on psychosocial support of bereaved people in the context of the COVID-19 pandemic in Quebec but it aims to answer the question of the need for support and the specificity of support for the bereaved elderly in Quebec. The theoretical framework that guided the analysis and reflections of this research was based on the concept of successful aging and the anti-oppressive gerontological approach (AOG). Using a qualitative methodological approach, semi-structured interviews were conducted with seven women aged 75 to 99 years. Taking into account the profile of our participants, particular emphasis in this thesis was placed on the experiences of older women following the death of a loved one. Based on the data collected, the results were interpreted through the framework for thematic analysis developed by Braun and Clarke (2006, 2012). Despite various limitations of this study related to the pandemic context, the results have allowed for a better understanding of bereavement practice with older women in Quebec and their need for support. The analysis also demonstrated the existence of various factors (e.g. culture, sexuality, barrier of access) that must be taken into account during bereavement practice, as well as the real need for formal social support. In conclusion, this study provides a better understanding of the specificity of the support needs of older women and highlights certain issues caused by ageism and structural oppression.

The aim of this thesis is to demonstrate that new and varied views of dementia surface when the concept of intersectionality is applied to dementia research; and that these perspectives pose challenges to our assumptions about what it is like to have dementia. Grounded theory research from a feminist and anti-oppression perspective was undertaken to explore the question of the relationships between older people‘s experiences of dementia and the intersections of gender, class, ‘race’, and ethnicity. During nine months of field research in Canada, interviews, participant observation, photography, and focus groups were undertaken with eight older people with dementia and their significant others. The participants ranged from multiply marginalized to multiply privileged on the basis of their ‘race’, ethnicity, gender, and class. The grounded theory arising from this research explains the complex nature of the relationships between the subjective experiences of older people living with dementia and the intersections of ethnicity, ‘race’, class, and gender. I argue that there is a connection between social location and lived experiences of dementia; and that these relationships can be observed across and within the categories of experiencing, othering, and theorising. Experiencing captures the diversity of older people’s experiences of dementia, which range from ‘not a big deal’ to ‘a nuisance’ to ‘hellish’: these views are associated with social location, with the multiply privileged older people holding the most negative views of dementia and the multiply marginalized older people dismissing the significance of dementia. Othering refers to the marginalisation to which people with dementia are subject: it is shown to be a marked feature of life with dementia and to be connected to social location, with the multiply privileged people being othered more often as a result of their dementia status; the more marginalised participants demonstrating resilience (as an acquired characteristic); and all being subject to both othering practices and enabling behaviours enacted by members of their social worlds, such as their significant others. The theorising category refers to people with dementia being active meaning makers who theorise about dementia: the outcome of this intellectual activity is shown to be related to social location, with the most privileged participants being the only ones to view dementia as a brain disease; and all others making strategic use of the normal aging theory to avoid marginalisation due to dementia. The result of the theorising done by older people with dementia is a dialectical theory of dementia that positions dementia as a bio-psycho-social phenomenon, disrupts the false dichotomy between normal and pathological, and integrates emic and etic perspectives on dementia.

Whereas transformative pedagogy is a well researched subject, intersectional feminist pedagogy and specifically Transversal dialogue has not been used to ease conflict in Catalonia. This research examines the potential for intersectional feminist pedagogy to change oppressive behaviours in both students and teachers in a classroom conflict in a Catalan secondary school. Using ethnography, the thesis describes and analyses a five month research process, which involved participant observation, participatory action research and anti-oppressive sessions using Transversal dialogue. By concluding that changes in oppressive behaviours in both teacher and students can be empowering, the research challenges the idea put forward by Kevin Kumashiro about changes occurring through crisis. Rather, I argue that Edyta Just’s adaptation of Deleuzian philosophy to pedagogy offers a more flexible framework to understand these changes. This thesis aims to contribute to intersectional feminist pedagogy by first demonstrating that changes in oppressive behaviours can occur in empowering ways and second that theories of how to bring about those changes need to be flexible.