I will investigate how intersectional feminism has to be used in post-secondary education to decolonize post-secondary education. The goal of my research is to analyze the methods of decolonization in post-secondary education that recognizes and honours the gifts and abilities of Indigenous peoples that are embedded with their languages and linguistic structures that promote diversity, precision and equity. Additionally, through the process of decolonizing post-secondary education, I will analyze the importance of intersectionality in feminist research that can inform educational practices in Vancouver schools, such as the Missing and Murdered Indigenous women cases. For instance, my main research methodology will be conducted by participatory action research, through the dialogue between Indigenous, non-Indigenous scholars and elders in restoring Indigenous knowledge and heritage in post-secondary education. I will work to create an educational agenda that requires materials of knowledge that integrates solely Indigenous traditional knowledge with compilations of subjective, intersectional experiences. Additionally, I will strongly emphasize the importance of Indigenous languages within education textbooks and curricula because it allows deep and lasting cognitive bonds that affect all aspects of Indigenous life (Battiste 18). Through participatory action research, I hope that changing western curricula to emphasize the importance of Indigenous feminist intersectionality would bring awareness to the cases of MMIW. Therefore, the objective is to bring an application of social action through intersectional feminist research.

Throughout this research paper, I investigated the intersectionality of gender and food during the Soviet Union, in order to demonstrate the impact of Soviet women’s central role in the daily sustenance of their families and how this brought honour to Russian culture and traditional values in the Soviet Union. Accordingly, I investigated the existence and popularity of women’s journals and cookbooks in order to argue the turn in gender power politics for Soviet women. It was evident that the Soviet’s cuisine’s quality and quantity was seen as a powerful tool, as it was used in propaganda and discourses to control the Soviet citizens. However, with the intersectionality of gender and food, I argued how women played a central role in the daily sustenance of their families through the women’s journals and cookbooks. Their sustenance brought honour and leadership while shifting the gender power to women. Accordingly, the investigation of Pokhlebkin’s cookbooks argued for the culinary cookbooks as a means to rearrange the hierarchy of authority in the Soviet kitchen, elevating historical knowledge and practice above the medical and nutritionists. Thus, through the intersectionality of gender, food and culture in the Soviet Union, it demonstrated women’s powerful resilience, leadership. Furthermore, Pokhlëbkin’s cookbooks allowed for a shift in power from the public to the women’s private kitchen. The emphasis on customs and traditional cuisine in the Soviet era represented Russian people's values of leadership, honour, collectivism and strength that Russian’s possess to this day. 

In various countries across the globe, domestic work is an authorized category of employment for migrant workers but an unrecognized occupation that remains exempt from labour protection (Parreñas and Silvey 437). Domestic workers are made vulnerable by being denied labour protection and gaining legal status only as dependents of employers, resulting in the inconsistency of the application of labour standards across households, the despotic power of employers and vulnerability to abuse (Parreñas and Silvey 437). Indeed, Sharma argues that there is materiality to these differences between citizens and immigrants, which is a relationship between ideologies of nationalism and their interactions with racism, gender and class (Sharma 322). These ideologies are a material force that affects an individual and their access to wage levels, services, healthcare and welfare (Sharma 322). Thus, these abuses include overwork, isolation, violence and underpayment (Parreñas and Silvey 437). Indeed, Sharma argues that there is materiality to these differences between citizens and immigrants, which is a relationship between ideologies of nationalism and their interactions with racism, gender and class (Sharma 322). These ideologies cause a material force that affects an individual and their access to wage levels, services, healthcare and welfare (Sharma 322). Along with work inequity, domestic workers have to endure severe emotional labour even past their working hours. Specifically, Hochschild defines emotional labour as the work for which you’re paid which centrally involves trying to feel the right feeling for the job and suppressing personal feelings to produce a feeling that is monitored (Beck). The suppression of feelings and not normalizing emotions is a form of control of individuality and is socially constructed to silence subjectivities. Throughout this proposal, Sharma’s “Brown'' and Tadiar’s “Domestic bodies of the Philippines” both share the key distinction of racializing brownness, however, Sharma’s research investigates how brownness is political, global and is a process through which these races are given meaning 2 (Sharma 18). While Tadiar’s research, by contrast, investigates the relationship between the material and symbolic practices of the two bodies: the overseas national (the domestic) and the collective body of the nation, and the production of the Philippine nation and domestic workers (Tadiar 154). Furthermore, Parreñas and Silvey’s “The Precarity of Migrant Domestic Work”, aids Sharma and Tadiar’s theories of the racialization of brownness in domestic workers, as she examines the relationship of unequal dependency of the migrant workers with their employers, the embodiment of the legal labour-market precarity, and the dangers of working without labour laws to protect Filipina domestic worker’s rights (Parreñas and Silvey 431). Hence, in my final project, I will investigate how the racialization of brownness in domestic labor commodifies migrant workers, and analyze the dangers of embodying the legal labor market precarity, in order to demonstrate the work inequity and emotional labour of Filipina womanhood and their rights to be human. Throughout my final research paper, I will investigate the following questions: How is race used to commodify domestic workers, and how does the embodiment of the legal labor market precarity bring danger to the work inequity of Filipina migrant workers abroad? How do ideologies of nationalism have interactions with racism, gender and class? How does the intersectionality of gender and race affect belonging in nationhood? How is emotional labour exemplified in domestic worker's subjectivities?