ABSTRACT
The conclusion presents two intersectional feminist exemplars, who illustrate two complementary intersectional feminist methods. The first is Indigenous scholar Leanne Betasamosake Simpson, who reconstructs an anticolonial ethic within her Nishnaabeg community. The second is Hannah Gadsby, who breaks the conventional model of comedy by testifying to her experiences of oppression. The first method of resistance uses community resources to generate counterhegemonic narratives, and the second method challenges mainstream conventions by directly engaging with them. The point of this comparison is to show that resistance is always possible, even under conditions of genocide: one can always construct an ameliorative ethic from experiential knowledge, shared within an oppressed group.
