By facilitating the work and stories of oppressed women globally we highlight the structural disadvantages they face in the global economy thus opening the door to radical reform.

A decolonial approach seeks out the spaces between the lines of universalism and relativism, recognising socio-historical specificities and the role played by global power structures, but also working towards transnational feminist solidarities. Relatedly, one might ask why I use the work of Chicana and Queer of Colour feminists like Gloria Anzaldúa and Cherríe Moraga to explore work by women in such a different cultural context. Tellingly, this question is not usually asked when we use Fanon or Foucault. Again, women who are “perceived as Other” are also often permitted to function only within a very limited cultural specificity. The aim of the decolonial feminist process is to recognise the specificity of individual experiences but also to be able to map these onto a wider collective project of decoloniality. The work of “undoing and doing differently” (Bacchetta 2010: 181) required by decolonial feminisms is best enabled when its agents are permitted to communicate across borders, and it is my contention that creating genealogies of women writers who can speak to and with one another is one way towards what Chandra Mohanty calls feminism without borders. Perhaps, ultimately, the term we use matters less than the work that we do. We may all understand and employ these terms differently, just as we may use them interchangeably in different settings and with different groups of people. The important thing is that we do engage with them and with each other in order to forge meaningful connections which challenge colonialities of power transnationally. As Loomba (2015: 265) asserts, “Postcolonial critique, however we interpret the term, can be meaningful only in conversation with scholarship and activism across the globe that strives to achieve a truly postcolonial world.”