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Journal articles on the topic 'Decolonial Feminist Cultural Studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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1

Carrasco Miró, Gisela. "Encountering the colonial: religion in feminism and the coloniality of secularism." Feminist Theory 21, no. 1 (2019): 91–109. http://dx.doi.org/10.1177/1464700119859763.

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The debate on feminism and ‘religion’ has rarely been suggested as a critique of modernity that has silenced other possible cultural, epistemological and spiritual options. Efforts have been made to ascertain whether ‘religion’ is ‘good’ or ‘bad’ for – or indeed an ally or threat to – women’s liberation. More specifically, in a European context, contemporary discussions of ‘religion’ and the rights of women have been very much centred on Islam. Yet, none of these narratives have resolved the intrinsic colonial character of modernity. This article explores the debate on both Islamic and Western

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2

Figueroa, Yomaira C. "A Case for Relation: Mapping Afro-Latinx Caribbean and Equatoguinean Poetics." Small Axe: A Caribbean Journal of Criticism 24, no. 1 (2020): 22–35. http://dx.doi.org/10.1215/07990537-8190526.

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This essay contends that Caribbean conceptualizations of relation, understood through the theorizing and political organizing of women of color feminists, offer decolonial possibilities that enable radical remappings of the Afro-Atlantic. The essay argues that the political and intellectual contributions of theories of relationality and decolonial feminisms by women of color should be understood as theoretical and methodological tools for approaching some of the most peripheralized Afro-diasporic works. To that end, it examines the histories and the interconnected literary imaginaries that exi

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Mullings, Beverley, and Sanjukta Mukherjee. "Reflections on mentoring as decolonial, transnational, feminist praxis." Gender, Place & Culture 25, no. 10 (2018): 1405–22. http://dx.doi.org/10.1080/0966369x.2018.1556614.

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Gomolka, CJ. "Queer (af)filiations: Houria Bouteldja and decolonial feminism." French Cultural Studies 31, no. 4 (2020): 304–17. http://dx.doi.org/10.1177/0957155820961652.

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This article analyses Houria Bouteldja’s conceptualisation of decolonial feminism as a product of the queer (af)filiations between past and present socio-cultural, linguistic, and epistemological resources and as productive of dynamic, but also strained, transactions across generations, epistemologies, and material realities traversing a variety of local and global geographies. This analysis is framed in reference to specific social, cultural, political, sexual, and linguistic anxieties that inform the socio-political stances adopted in Houria Bouteldja’s ideological investments in the decolon

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Pierce, Joseph M., María Amelia Viteri, Diego Falconí Trávez, Salvador Vidal-Ortiz, and Lourdes Martínez-Echazábal. "Introduction." GLQ: A Journal of Lesbian and Gay Studies 27, no. 3 (2021): 321–27. http://dx.doi.org/10.1215/10642684-8994028.

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Abstract This special issue questions translation and its politics of (in)visibilizing certain bodies and geographies, and sheds light on queer and cuir histories that have confronted the imperial gaze, or that remain untranslatable. Part of a larger scholarly and activist project of the Feminist and Cuir/Queer Américas Working Group, the special issue situates the relationships across linguistic and cultural differences as central to a hemispheric queer/cuir dialogue. We have assembled contributions with activists, scholars, and artists working through queer and cuir studies, gender and sexua

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Moreno, Shantelle. "Love as Resistance." Girlhood Studies 12, no. 3 (2019): 116–33. http://dx.doi.org/10.3167/ghs.2019.120310.

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In this article, I weave together connections between notions of decoloniality and love while considering implications for decolonial praxis by racialized people settled on Indigenous lands. Through a community-based research project exploring land and body sovereignty in settler contexts, I engaged with Indigenous and racialized girls, young women, 2-Spirit, and queer-identified young adults to create artwork and land-based expressions of resistance, resurgence, and wellbeing focusing on decolonial love. Building on literature from Indigenous, decolonizing, feminist, and post-colonial studies

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Ruíz, Elena Flores. "Linguistic Alterity and the Multiplicitous Self: Critical Phenomenologies in Latina Feminist Thought." Hypatia 31, no. 2 (2016): 421–36. http://dx.doi.org/10.1111/hypa.12239.

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Latina feminists like Gloria Anzaldúa and Mariana Ortega have developed anti‐essentialist accounts of selfhood that are responsive to the problem of alterity and hermeneutic alienation experienced by multiplicitous subjects, understood as those who must navigate between multiple cultural norms and often conflicting interpretive traditions (due to colonial legacies and intersectional oppressions). These accounts can be fortified by examining the sense of inarticulacy that arises from having to name conditions of existence undergirded by social and historical contradictions and ambiguities—espec

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Hallett, Vicki S. "Reading (for) Decolonization: Engaging With Life Writing in Labrador’s Them Days Magazine." Cultural Studies ↔ Critical Methodologies 18, no. 5 (2017): 326–38. http://dx.doi.org/10.1177/1532708617750176.

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Them Days magazine is a quarterly publication that has been dedicated to preserving the history and culture of Labrador for the past 42 years. It is created in Happy Valley-Goose Bay, Labrador, in the mainland portion of the province of Newfoundland and Labrador. This article outlines a methodology of faithful feminist witnessing that is used to engage the Indigenous and non-Indigenous stories contained in Them Days and the story of Them Days itself. This methodology utilizes decolonizing, postcolonial, and feminist life-writing theories, and is guided by decolonial attitude, which the author

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9

Cvetkovich, Ann. "“It Feels Right to Me”." Feminist Media Histories 7, no. 2 (2021): 30–64. http://dx.doi.org/10.1525/fmh.2021.7.2.30.

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Focusing in particular on how affect theory has been informed by art practice, this article develops the concept of the “sovereignty of the senses” through queer and feminist installation projects by Rachael Shannon and Zoe Leonard, as well as Alison Bechdel’s account of retreat from the social in her graphic narrative memoir Are You My Mother? (2012). Aiming to articulate notions of sovereignty, democracy, and freedom in affective and sensory terms, it conceives of sovereignty as an embodied practice and something that must be learned and experienced collectively over time rather than a fixed

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10

Trinidad Galván, Ruth. "Collective memory of violence of the female brown body: a decolonial feminist public pedagogy engagement with the feminicides." Pedagogy, Culture & Society 24, no. 3 (2016): 343–57. http://dx.doi.org/10.1080/14681366.2016.1166149.

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11

Jaganathan, Aditi, Sarita Malik, and June Givanni. "June Givanni’s Pan-African Cinema Archive: A Diasporic Feminist Dwelling Space." Feminist Review 125, no. 1 (2020): 94–109. http://dx.doi.org/10.1177/0141778920913499.

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What is the role of cultural archives in creating and sustaining connections between diasporic communities? Through an analysis of an audiovisual archive that has sought to bring together representations of and by African, Caribbean and Asian people, this article discusses the relationship between diasporic film, knowledge production and feminist solidarity. Focusing on a self-curated, UK-based archive, the June Givanni Pan-African Cinema Archive, we explore the potentiality of archives for carving out spaces of diasporic connectivity and resistance. This archive assembles the holdings of pan-

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12

Tudor, Alyosxa. "Decolonizing Trans/Gender Studies?" TSQ: Transgender Studies Quarterly 8, no. 2 (2021): 238–56. http://dx.doi.org/10.1215/23289252-8890523.

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Abstract In this article, the author argues that a decolonial perspective on gender means conceptualizing it as always already trans. The object of investigation is gender as a category and gender studies as a field of knowledge. To discuss what decolonizing trans/gender studies in Europe could mean, the author aims to bring different strands together that have been held apart so far: resistance against global attacks on gender studies, resistance against transphobic feminism, and the “decolonising the curriculum” movement in the United Kingdom. A critical focus on Eurocentric knowledge and tr

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13

Ferrari, Martina. "Questions of Silence: On the Emancipatory Limits of Voice and the Coloniality of Silence." Hypatia 35, no. 1 (2019): 123–42. http://dx.doi.org/10.1017/hyp.2019.9.

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AbstractThis article begins at a (historical) crossroads; it straddles the difficult ground between the recent public outcry against sexual violence (a protest that, as championed by the #MeToo movement, seeks to break the “culture of silence” surrounding sexual violence) and concerns about the coloniality of voice made visible by the recent decolonial turn within feminist theory (Ruiz 2006; Lugones 2007; Lugones 2010; Veronelli 2016). Wary of concepts such as “visibility” or “transparency”—principles that continue to inform the call to “break the silence” by “speaking up” central to Western l

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14

De'Ath, Amy. "Decolonize or Destroy: New Feminist Poetry in the United States and Canada." Women: A Cultural Review 26, no. 3 (2015): 285–305. http://dx.doi.org/10.1080/09574042.2015.1069140.

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15

Sandra Harding. "Latin American Decolonial Studies: Feminist Issues." Feminist Studies 43, no. 3 (2017): 624. http://dx.doi.org/10.15767/feministstudies.43.3.0624.

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16

Kinder, Jordan B. "Solar Infrastructure as Media of Resistance, or, Indigenous Solarities against Settler Colonialism." South Atlantic Quarterly 120, no. 1 (2021): 63–76. http://dx.doi.org/10.1215/00382876-8795718.

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The ongoing history of setter colonialism is inextricable from the infrastructures of energy and extraction that provide its material foundation. Addressing this inextricable relationship, this article explores how Indigenous solarities in Canada resist extractivism and generate conditions for just energy futures beyond settler colonialism through emergent solar infrastructures. Developing a preliminary theory of Indigenous solarities, this article anchors the author’s observations to Lubicon Cree energy justice activist Melina Laboucan-Massimo’s Sacred Earth Solar initiative and its two compl

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17

Figueroa, Yomaira. "After the Hurricane: Afro-Latina Decolonial Feminisms and Destierro." Hypatia 35, no. 1 (2020): 220–29. http://dx.doi.org/10.1017/hyp.2019.12.

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The first version of this piece was written for the opening panel of the 2017 Conference of the Association for Feminist Ethics and Social Theory (FEAST) in Florida. The panel, “Decolonial Feminism: Theories and Praxis,” offered the opportunity for Black and Latinx feminist philosophers and decolonial scholars to consider their arrival to decolonial feminisms, their various points of emergence, and the utility of decolonial politics for liberation movements and organizing. I was prepared to discuss some genealogies of US Latina decolonial feminisms with a focus on the relationship of decolonia

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18

Persard, Suzanne C. "The Radical Limits of Decolonising Feminism." Feminist Review 128, no. 1 (2021): 13–27. http://dx.doi.org/10.1177/01417789211015334.

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From yoga to the Anthropocene to feminist theory, recent calls to ‘decolonise’ have resulted in a resurgence of the term. This article problematises the language of the decolonial within feminist theory and pedagogy, problematising its rhetoric, particularly in the context of the US. The article considers the romanticised transnational solidarities produced by decolonial rhetoric within feminist theory, asking, among other questions: What are the assumptions underpinning the decolonial project in feminist theory? How might the language of ‘decolonising’ serve to actually de-politicise feminism

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19

Ramos, Fabiane, and Laura Roberts. "Wonder as Feminist Pedagogy: Disrupting Feminist Complicity with Coloniality." Feminist Review 128, no. 1 (2021): 28–43. http://dx.doi.org/10.1177/01417789211013702.

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This article documents our collaborative ongoing struggle to disrupt the reproduction of the coloniality of knowledge in the teaching of Gender Studies. We document how our decolonial feminist activism is actualised in our pedagogy, which is guided by feminist interpretations of ‘wonder’ (Irigaray, 1999; Ahmed, 2004; hooks, 2010) read alongside decolonial theory, including that of Ramón Grosfoguel, Walter D. Mignolo and María Lugones. Using notions of wonder as pedagogy, we attempt to create spaces in our classrooms where critical self-reflection and critical intellectual and embodied engageme

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20

Essyad, Anouk. "Feminist Studies : Decolonial and postcolonial approaches : a dialogue." Nouvelles Questions Féministes 37, no. 1 (2018): 170. http://dx.doi.org/10.3917/nqf.371.0170.

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21

Seedat, Fatima, and Sarojini Nadar. "Between Boundaries, towards Decolonial Possibilities in a Feminist Classroom." Religion and Theology 27, no. 3-4 (2020): 229–49. http://dx.doi.org/10.1163/15743012-02703003.

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Abstract This paper theorises the teaching and learning of feminist approaches to the Bible and the Qurʾan in a Master’s course with a historically Christian focus. It draws on a critical review of an assessment task, and our pedagogical experiences as teachers, to consider how students made meaning within this decolonial pedagogical space, which explored feminist approaches to the two sacred texts. Our analysis shows, our work as teachers was to hold onto the tension in the space between two feminist approaches to sacred texts, and to not succumb to the pressure to release, trivialise or exac

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22

Velez, Emma D., and Nancy Tuana. "Toward Decolonial Feminisms: Tracing the Lineages of Decolonial Thinking through Latin American/Latinx Feminist Philosophy." Hypatia 35, no. 3 (2020): 366–72. http://dx.doi.org/10.1017/hyp.2020.26.

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23

Ureña, Carolyn. "Loving from Below: Of (De)colonial Love and Other Demons." Hypatia 32, no. 1 (2017): 86–102. http://dx.doi.org/10.1111/hypa.12302.

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This article explores the implications of adopting decolonial love as a theoretical and practical model for healing the wounds of coloniality by contrasting its revolutionary potential to the damaging effects of its opposite, colonial love. The latter, based in an imperialist, dualist logic, dangerously fetishizes the beloved object and participates in the oppression and subjugation of difference. Decolonial feminist theorist Chela Sandoval's concept of decolonial love, by contrast, originates “from below” and operates between those rendered other by hegemonic forces. In its acceptance of flui

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Bohrer, Ashley J. "Toward a Decolonial Feminist Anticapitalism: María Lugones, Sylvia Wynter, and Sayak Valencia." Hypatia 35, no. 3 (2020): 524–41. http://dx.doi.org/10.1017/hyp.2020.20.

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AbstractThis article traces the centrality of capitalism in the work of three decolonial feminists: María Lugones, Sylvia Wynter, and Sayek Valencia. Elaborating on the role of capitalism in each of their work separately, I argue that each of these thinkers conceptualizes capitalism in a novel and urgent way, charting new directions for both theory and social movement practice. I thus argue that the decolonial feminist tradition holds crucial philosophical and historical resources for understanding the emergence of capitalism and its endurance.

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Thomas, K. Bailey. "Intersectionality and Epistemic Erasure: A Caution to Decolonial Feminism." Hypatia 35, no. 3 (2020): 509–23. http://dx.doi.org/10.1017/hyp.2020.22.

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AbstractIn this article I caution that María Lugones's critiques of Kimberlé Crenshaw's intersectional theory posit a dangerous form of epistemic erasure, which underlies Lugones's decolonial methodology. This essay serves as a critical engagement with Lugones's essay “Radical Multiculturalism and Women of Color Feminisms” in order to uncover the decolonial lens within Crenshaw's theory of intersectionality. In her assertion that intersectionality is a “white bourgeois feminism colluding with the oppression of Women of Color,” Lugones precludes any possibility of intersectionality operating as

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Acevedo-Zapata, Diana María. "Letter-Writing as a Decolonial Feminist Praxis for Philosophical Writing." Hypatia 35, no. 3 (2020): 410–23. http://dx.doi.org/10.1017/hyp.2020.19.

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AbstractAccording to Chandra Mohanty, there is no apolitical academy; academic and scholarly practices are in themselves political, insofar as they are inscribed in power and validation relations, which answer to and have effects upon the patriarchal, colonial, and capitalist structures to which they belong. In the case of philosophical writing, this means that the forms that regulate writing, that is, what determines how one must write in different contexts, are expressive of the power structures within philosophical academia. These power structures are upheld through time because of, among m

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Trujillo Cristoffanini, Macarena, and Paola Contreras Hernández. "From feminist epistemologies to decolonial feminism: Contributions to studies about migrations." Athenea Digital. Revista de pensamiento e investigación social 17, no. 1 (2017): 145. http://dx.doi.org/10.5565/rev/athenea.1765.

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Ambjörnsson, Fanny, and Hillevi Ganetz. "Introduction: Feminist Cultural Studies." Culture Unbound 5, no. 2 (2013): 127–31. http://dx.doi.org/10.3384/cu.2000.1525.135127.

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Douglas, Patty, and Alan Santinele Martino. "Introduction: Disability Studies in Education—Critical Conversations." Canadian Journal of Disability Studies 9, no. 5 (2020): 1–19. http://dx.doi.org/10.15353/cjds.v9i5.688.

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   This special issue of the Canadian Journal of Disability Studies brings together 19 articles by scholars and activists across broad academic disciplines and activist communities— from disability studies to inclusive education, early childhood education, decolonial studies, feminist anti-violence organizing, community health and more—as well as geopolitical locations.  

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30

Patricia A. Schechter. "A Feminist Case for the Decolonial: Research and Teaching Notes." Feminist Studies 43, no. 3 (2017): 646. http://dx.doi.org/10.15767/feministstudies.43.3.0646.

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Eileen Boris and Elizabeth Currans. "Feminist Currents: Decolonial Responses to the Neoliberalization of the University." Frontiers: A Journal of Women Studies 38, no. 2 (2017): 210. http://dx.doi.org/10.5250/fronjwomestud.38.2.0210.

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Pereira, Pedro Paulo Gomes. "Reflecting on Decolonial Queer." GLQ: A Journal of Lesbian and Gay Studies 25, no. 3 (2019): 403–29. http://dx.doi.org/10.1215/10642684-7551112.

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33

Gupta, Pamila. "Photography and Decolonial Imagination." Visual Anthropology 34, no. 3 (2021): 274–75. http://dx.doi.org/10.1080/08949468.2021.1908185.

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34

Ching, Leo. "Inter‐Asia Cultural Studiesand the decolonial‐turn." Inter-Asia Cultural Studies 11, no. 2 (2010): 184–87. http://dx.doi.org/10.1080/14649371003616102.

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35

Krauss, Annette. "Unlearning institutional habits: an arts-based perspective on organizational unlearning." Learning Organization 26, no. 5 (2019): 485–99. http://dx.doi.org/10.1108/tlo-10-2018-0172.

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Purpose This paper aims to report on findings and methodological approaches of the artistic project “Sites for Unlearning (Art Organization)” in collaboration with the Team at Casco at Institute: Working for the Commons, Utrecht/NL, through which processes of unlearning are tested against the backdrop of established institutional structures. This paper constitutes a transdisciplinary contribution to the discourse, exploring its relationship with organizational unlearning, organizational change and feminist, decolonial trajectories. Design/methodology/approach This paper proposes a feminist, de

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Sacchi, Duen, Ochy Curiel, Marlene Wayar, and John Michael Hughson. "Disobedient Epistemologies and Decolonial Histories." GLQ: A Journal of Lesbian and Gay Studies 27, no. 3 (2021): 329–44. http://dx.doi.org/10.1215/10642684-8994042.

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37

Manning, Jennifer. "Decolonial feminist theory: Embracing the gendered colonial difference in management and organisation studies." Gender, Work & Organization 28, no. 4 (2021): 1203–19. http://dx.doi.org/10.1111/gwao.12673.

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38

Ali, Isra. "The feminist futures of cultural studies." Communication and Critical/Cultural Studies 17, no. 1 (2020): 62–68. http://dx.doi.org/10.1080/14791420.2020.1725583.

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Adams, Mary Louise, Michelle T. Helstein, Kyoung-yim Kim, et al. "Feminist Cultural Studies: Uncertainties and Possibilities." Sociology of Sport Journal 33, no. 1 (2016): 75–91. http://dx.doi.org/10.1123/ssj.2014-0060.

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This collection of commentaries emerged from ongoing conversations among the contributors about our varied understandings of and desires for the sport studies field. One of our initial concerns was with the absence/presence of feminist thought within sport studies. Despite a rich history of feminist scholarship in sport studies, we have questioned the extent to which feminism is currently being engaged or acknowledged as having shaped the field. Our concerns crystallized during the spirited feminist responses to a fiery roundtable debate on Physical Cultural Studies (PCS) at the annual confere

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Koobak, Redi, and Raili Marling. "The decolonial challenge: Framing post-socialist Central and Eastern Europe within transnational feminist studies." European Journal of Women's Studies 21, no. 4 (2014): 330–43. http://dx.doi.org/10.1177/1350506814542882.

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Elliott, Mark. "Decolonial Re-enactments?" Third Text 33, no. 4-5 (2019): 631–50. http://dx.doi.org/10.1080/09528822.2019.1655893.

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Krane, Vikki. "One Lesbian Feminist Epistemology: Integrating Feminist Standpoint, Queer Theory, and Feminist Cultural Studies." Sport Psychologist 15, no. 4 (2001): 401–11. http://dx.doi.org/10.1123/tsp.15.4.401.

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This paper describes an epistemology integrating feminist standpoint, queer theory, and feminist cultural studies. Feminist standpoint theory assumes that people develop different perspectives based on their position in society, and women have a distinct standpoint because of the power differential between females and males in our society. Queer theory places sexuality as a central focus, acknowledges the common history of devaluation of non heterosexual individuals, and challenges the current power structure marginalizing nonheterosexuals. Feminist cultural studies examines the role of gender

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Mack, Ashley Noel, and Tiara R. Na’puti. "“Our Bodies Are Not Terra Nullius”: Building a Decolonial Feminist Resistance to Gendered Violence." Women's Studies in Communication 42, no. 3 (2019): 347–70. http://dx.doi.org/10.1080/07491409.2019.1637803.

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Lao-Montes, Agustin. "DECOLONIAL MOVES." Cultural Studies 21, no. 2-3 (2007): 309–38. http://dx.doi.org/10.1080/09502380601164361.

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Méndez, Susan C. "Reading Cristina García's The Agüero Sisters as Latina Feminist Philosophy." Hypatia 31, no. 2 (2016): 388–403. http://dx.doi.org/10.1111/hypa.12242.

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Through an analysis of the interconnections or lack thereof between gender and epistemology, I present Cristina García's The Agüero Sisters as a text of Latina feminist philosophy. First, I use the works of Linda Alcoff and Walter Mignolo to illustrate the political nature of epistemology and how women and people of color in particular are disenfranchised from such a political endeavor. Then I examine the connections among the concepts of origin, absence, inheritance, and knowledge‐construction in García's novel to further a critique of standard epistemology and point to an emphasis on reconne

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Méndez. "Beyond Nassar: A Transformative Justice and Decolonial Feminist Approach to Campus Sexual Assault." Frontiers: A Journal of Women Studies 41, no. 2 (2020): 82. http://dx.doi.org/10.5250/fronjwomestud.41.2.0082.

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Henderson-Espinoza, Robyn. "Decolonial Erotics: Power Bottoms, Topping from Bottom Space, and the Emergence of a Queer Sexual Theology." Feminist Theology 26, no. 3 (2018): 286–96. http://dx.doi.org/10.1177/0966735018756255.

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Indecent Theology has provided both Feminist Theology and Liberation Theology with new contours for rethinking bodies, power, dominance, and submission. With regard to the logic of dominance that radically pushes the margins of the margins into a form of inexistent living, I suggest a material turn to rethink the contours that are evoked with Indecent Theology. Materialism has long stood as a philosophy opposing the overwhelming dominance of language and the poststructuralist emphasis that has emerged as the ‘linguistic turn’. Considering ‘new materialism’ as a theoretical platform to reread I

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HOLMES, CHRISTINA M. "Sacred Genealogies: Spiritualities, Materiality and the Limits of Western Feminist Frames." PhaenEx 11, no. 1 (2016): 49–72. http://dx.doi.org/10.22329/p.v11i1.4398.

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After a turbulent period during which feminist studies disavowed ecofeminism, the field is finding new popularity with strains that have made their way into gender and sustainable development studies and new material feminisms. To do so, they have had to evacuate all traces of spirituality. This essay reviews the circumstances under which spiritual ecofeminisms fell from favor before turning to theologians, religious studies scholars, and Chicana feminist theorists and artists for whom spirituality plays a central role. It asks: how can we take spirituality and religion seriously again in ecof

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SCOTT, J. W. "Feminist Reverberations." differences 13, no. 3 (2002): 1–23. http://dx.doi.org/10.1215/10407391-13-3-1.

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Tremblay, Jean-Thomas. "Feminist Breathing." differences 30, no. 3 (2019): 92–117. http://dx.doi.org/10.1215/10407391-7974016.

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This essay traces an aesthetic genealogy of feminist breathing since the 1970s. Deviating from declension narratives that locate in that decade the end of breathing as a means of feminist socialization and politicization, this essay argues that indigenous and black feminisms have continuously relied on respiratory rituals as tactics or strategies for living through the foreclosure of political presents and futures. Case studies on Linda Hogan’s ceremonial poetry and Toni Cade Bambara’s fiction on healing expose the tensions that have animated a feminist breathing premised on the management of

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