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<p><span>Civil rights laws including the Civil Rights Act of 1964, Title IX of 1972, Section 504 of the Rehabilitation Act of 1973 and the Americans with Disabilities Act of 1990 worked to protect classes and individuals for whom discrimination had been documented. In an effort to further remedy educational inequality, colleges and universities increasingly used identity categories to enable access and participation in postsecondary life. In addition to anti-discrimination statutes, attention to marginalized groups evolved to include larger networks of academic and co-curricular support such as formations of identity centers, cultural events, fields of study and scholarships yet disability is largely absent from this work as much of higher education maintains a singular focus on legal compliance. This study investigates how disability law is conceived and enacted on five divergent campuses and how participants understood both the function of disability law and other cultural, social and political aspects of disability-related identities.</span></p>

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Colleges and universities have increasingly worked to provide an international curriculum acknowledging that students must be prepared to deal with international issues in a globalized world. Study abroad programs provide students with opportunities to learn about cultural and linguistic systems outside the United States (US). While scholarship on learning outcomes associated with study abroad programs is emerging, inquiry into offerings that employ critical disability studies perspectives acknowledge power and intersectionality is absent. The inclusion of these frameworks provide opportunities to disrupt traditional, hegemonic, and ethnocentric understandings of knowledge and work to reflect the increasingly diverse demographics of college students. By examining the experiences of students on a short-term program to Brazil, the authors illustrate how disability studies, inclusive education, culturally relevant pedagogy and intersectionality address access, participation and learning outcomes to and about historically underrepresented groups.

Border Theory; Critical Intersectionality; Decolonial Feminisms 352 Decision-Making accounts of Being, Truth, History, Culture/Civilization, and Freedom, it is essential to actively disrupt the "un-coercive re-arrangement of desires" (Spivak 2004, p. 526). Second, the praxis of remembrance, ceremony, and creative expression, or what Alexander (2006) calls "pedagogies of crossing," all illustrate "the decolonial imaginary" in action (Perez 1999). Storytellers, artists, musicians, dancers, and poets have the potential to express embodied representations of how the matrix of colonial power is lived and felt differently by through technologies of anti-Black racism, settler colonialism, heteropatriarchy, sexual violence, and global capitalism. As African American poet June Jordan (2007) so eloquently enunciates, "I am not Wrong: Wrong is not my Name." The call and response of decolonial education is to grapple with the devastating afterlife of coloniality.

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