This article addresses the theoretical paradigm of intersectionality and interlocking oppressions, focusing on its evolution over time and place and application to the everyday lives of women. The objective is both to honor the roots of intersectional scholarship and to demonstrate the temporal and spatial nature of oppression and privilege. Theoretical concepts are illustrated by narratives from women who have crossed different sociocultural contexts and phases of the life course. This dialectical and self-reflexive intersectional analysis focuses not only on oppression but also on privilege and demonstrates that intersectionality and interlocking oppressions are time and context contingent, rather than fixed and ahistorical.R esearching and writing about intersectionality and interlocking oppressions often require a blurring of any remaining lines of distinction between the personal and the professional because identity, oppression, and privilege are not solely abstract concepts; they have real, complex, and often-disputed meanings in our daily lives. Moreover, it can be difficult to comprehend what these meanings may be and the dialectical relationship between the personal and the political from a purely structural level analysis. Consequently, feminist, antiracist, and disabilities scholars have urged researchers and practitioners to engage in explorations of the subjective realm of oppression to gain a better understanding of the personal impact of structural relations of domination (Crowto get at the lived experiences of "the relations of ruling" (Smith, 1987).Underpinning such efforts is an understanding of intersectionality (Crenshaw, 1989) and interlocking oppressions (Hill Collins, 2000), yet it is only recently that serious attempts have been made to clarify the conceptual and operational features of this "paradigm," as Hancock (2007) recently and convincingly termed this way of thinking and doing diversity and difference. Several terms have been used in the literature to categorize intersectionality and interlocking oppressions, including paradigm, framework, theory, lens, and perspective. I prefer to use the term paradigm, as in a cohesive set of theoretical concepts, method of analysis, and belief system, when discussing both intersectionality and interlocking oppressions, and lens or perspective when referring only to a way of approaching social identities that embraces multiplicity and is neither additive nor reductive, as in an intersectional perspective.Since the members of the Combahee River Collective (1977) first articulated their lived reality as Black lesbian women whose experiences of oppression could not be reduced to

Little is known about Indigenous communities and dementia and Elders have not been involved as advisors or participants in most research to date. This exploratory research sought to address this gap through a constructivist grounded theory project on the views of First Nation Elders on memory loss and memory care in later life, conducted in collaboration with decision-makers from the local Health Authority and Elders from three First Nation communities in British Columbia, Canada. Elders served as advisors to this research and research agreements were negotiated and signed with each community. Data collection occurred through a series of sharing circles and interviews with a total of 21 Elders, four of whom were experiencing memory loss, and two community members. Four themes arose through the constant comparative data analysis process: Being Secwepemc, growing older, losing memory, and supporting one another. These themes indicate that memory loss and memory care in First Nation communities has changed over the past century, including the causes attributed to memory loss in later life and community responses to those affected. Elders hold differing views about memory loss, including the traditional--'going through the full circle' [of life]--and the shémá [white] way--'your dementia', with the latter being much more common. This research indicates the importance of protecting and reviving traditional knowledge and ways of life in order to prevent 'your dementia' and avoid the adoption of health care practices that may be culturally unsafe for First Nation Elders.

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Linguistic and ethnocultural diversity in long-term residential care is a growing trend in many urban settings. When long-term care staff and residents do not share the same language or ethnocultural background, the quality of their communication and care are jeopardized. There is very little research addressing how staff and residents communicate when they experience a mismatch in their language and ethnocultural backgrounds. Thus, the goals of the present study were to 1) document the verbal and nonverbal behaviours used by staff and residents in diverse interactions, and 2) identify and account for behaviours that either promoted or detracted from positive communication by drawing on principles from 'Communication Accommodation Theory'. Two long-term care facilities in British Columbia Canada were selected due to the diverse linguistic and ethnocultural backgrounds of their staff and residents. Twenty-seven staff and 27 residents consented to being video-recorded during routine activities (e.g., mealtimes, recreational activities). The recorded observations were transcribed, translated, and coded using qualitative descriptive and interpretive analyses. A number of verbal and nonverbal behaviours were identified and interpreted in relation to whether they promoted or detracted from positive communication. The findings point to considering a variety of proactive strategies that staff and administrators could employ to effectively accommodate to language and ethnocultural diversity in long-term care practice.