Clinical social workers, psychologists, counselors, and other mental health professionals play key roles in a variety of systems, many of which have a history of systematically marginalizing and disadvantaging people of color (POC), sexual and gender minorities (SGM), immigrants and refugees, individuals with disabilities, and other historically oppressed individuals and groups. While the mental health disciplines all require some training in diversity and multiculturalism, graduate-level mental health training varies widely in the extent to which it addresses systemic inequities and builds the capacities of practitioners to disrupt and repair the harm caused by these historical patterns of oppression. This chapter explores this area of focus and practice guidance in embedding anti-oppressive and intersectional concepts into mental and behavioral health practice.

In this chapter, Catherine Morris focuses on the Revival as part of a revolutionary era in Irish history, an era that saw the formation of national identity and national institutions. She shows how revival feminism links the freedom of Ireland to the freedom of women by focusing on the artistic work and social and political thought of neglected or under-studied feminists and activists such as Maud Gonne, Lady Augusta Gregory, Eva Gore-Booth, and Helena Molony. Prominent in this group of activist feminists was Alice Milligan. Milligan’s writings offer a rich context for grasping the idea that activist feminists shaped the Revival and provided an intersectional political space for women. She provides a way to reconsider the importance of the Irish Revival and to emphasize forgotten or neglected elements of it. Morris’s research on revival feminism, but especially her work on Milligan, becomes itself part of the revivalist continuum of political engagement.

In this chapter we reflect on core components of an immersive program for young adults focused on how to come of age in and be in service to the complex matrix of demands of these times. Our program, called the Earth Leadership Cohort (ELC), was an adaptation of the Work That Reconnects for North American 18- to 30-year-olds. We describe the rationale and framework of the Work That Reconnects that shaped our curriculum. We focus on two features of ELC that we found to be essential when working with young adults in the context of the climate crisis. First, paradigms must shift from anthropocentric to ecocentric. Second, we must meet the generational demand for an intersectional approach. We describe challenges that required our willingness to adapt to our participants’ call for greater intersectionality and to attend to the role of systemic racism in the history and practice of climate activism. Throughout, we offer a sampling of our practices and processes for illustration. We conclude with a discussion of inherent limitations and possible applicability and relevance of our program for those working with young adults across multiple settings.

Chapter 4 will move away from speaking about broad generalizations and focus in on some of the ways intersecting identities affect the experience of various workers. For instance, how does race, religion, class, sexual orientation, and age affect the experiences of workers navigating the structural norms of the workplace? The chapter will also explore the intersection between the two groups of employees this book is primarily focused on—workers who have both a disability and caregiving responsibilities. Most often, these workers are mothers with disabilities.

Building on the turn to religious and political networks in the field of early modern women’s writing, the Introduction draws on the theory of intersectionality and the historiography of Puritan culture to argue that uses of the female voice in early Stuart England cut across lines of gender to build coalitions and undermine the essentialism on which the field is based. Challenging critics who suggest that early modern male ventriloquism leads to repression of the female voice, the Introduction offers the counter-example of Thomas Scott, who uses Esther’s words to articulate his own radical politics. Situating the present study as a necessary intervention in a field that is increasingly marginalized even as its archive has ballooned and its dispersal celebrated, this book answers the call for a larger narrative that puts the female subject and her voice at the heart of the early Stuart political imaginary.