Ange-Marie Hancock, a Black feminist scholar, for instance argues that ‘intersectionality-like thought’ has existed worldwide, especially in the Global South. In constructing an intellectual history of intersectionality, she follows the ethics of literacy stewardship. Instead of claiming ‘ownership’ over intersectional knowledge production—say, as knowledge that emerged only in the Black movement—she says such knowledge has always existed and emerged in marginalised spaces. Tracing their genealogy means visibilising intersectionality’s diverse origins, not limiting it to one space, time or person. She passes on the knowledge of these global literacy stewards who built the intersectional wisdom that the present generation can apply in understanding their contemporary world. She lengthens the historical arc of intersectionality from Kimberly Crenshaw, who coined the term in the late 1980s, all the way back to the early 19th century figure of Maria Stewart. In 1831 itself, in her writings on the ‘unique’ challenges faced by Black women, Stewart was speaking of the power differentials among women, based on racial disparities, and among Blacks, based on gender. Patricia Hill Collins also acknowledges intersectional knowledge produced in other parts of the world—she sees Savitri Phule’s work on women’s education, and her writings, as deeply intersectional. This generosity, humility and ethics of knowledge production that Hancock and Collins work with showcase their intersectional praxis and commitment to building intersectional solidarity. This resonates with the oral history tradition of Dalit-anti-caste communities of knowledge. Intersectionality thus emerges as an important tool for Dalit anti-caste theory and praxis.