Journal articles: 'Leeland'

1

Dulai, Surjit S. "Shiva1in Leelanau." World Literature Written in English 35, no. 1 (January 1996): 63–66. http://dx.doi.org/10.1080/17449859608589236.

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Menon, J. "Leela Menon." BMJ 349, jul01 4 (July 1, 2014): g4197. http://dx.doi.org/10.1136/bmj.g4197.

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Basu, Sripurna. "Profile: Leela Kapila." BMJ 325, Suppl S6 (December 1, 2002): 0212460. http://dx.doi.org/10.1136/sbmj.0212460.

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Basu, S. "Profile: Leela Kapila." BMJ 325, no. 7372 (November 9, 2002): 150S—150. http://dx.doi.org/10.1136/bmj.325.7372.s150.

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Uberoi, Patricia. "Leela Dube: Introductory Note." Indian Journal of Gender Studies 24, no. 3 (October 2017): 375–79. http://dx.doi.org/10.1177/0971521517716826.

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Ganesh, Kamala. "Leela Dube, 1923–2012." Contributions to Indian Sociology 46, no. 3 (October 2012): 399–403. http://dx.doi.org/10.1177/006996671204600307.

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Wilson, James F., and Kathleen Stocking. "Letters from the Leelanau: Essays of People and Place." Michigan Historical Review 17, no. 1 (1991): 108. http://dx.doi.org/10.2307/20173273.

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Pearce, Timothy A., and Christen M. Drescher. "Terrestrial Gastropods of South Fox Island, Leelanau Co., Michigan, U.S.A." American Malacological Bulletin 35, no. 1 (May 2017): 42–50. http://dx.doi.org/10.4003/006.035.0105.

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Poonja, LeelaS. "Living Legends: Dr. Leela S. Poonja." Journal of Oral and Maxillofacial Pathology 11, no. 2 (2007): 91. http://dx.doi.org/10.4103/0973-029x.37393.

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Panjwani, Varsha. "Review ofGoliyon Ki Rasleela: Ram-Leela(directed by Sanjay Leela Bhansali), Eros International and SLB Films, 2013." Shakespeare 10, no. 3 (May 19, 2014): 328–31. http://dx.doi.org/10.1080/17450918.2014.915873.

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Amelia, Deyan Rizky, Nadia Rukyati Hasanah, and Sa'diah Nur Rohmah. "Patriarchy and Social Norms in Lipstick Under My Burkha." Insaniyat: Journal of Islam and Humanities 4, no. 1 (November 29, 2019): 49–59. http://dx.doi.org/10.15408/insaniyat.v4i1.10345.

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This article discusses the identity of the main characters; Rehana, Leela, and Usha in Lipstick Under My Burkha film released in 2017. The main objectives of this research are to explore how four major characters negotiate the desire of their lives with the patriarchy and social norms that they should obey. This study employs qualitative research method with a cultural approach using the technique of library research. The text is analyzed by using identity theory by Stuart Hall to interpret how women reach their freedom in life. This study not only analyzes the characters of women who wear a burkha but also analyzes all of the four major characters in this film because the main point of this film is about women's dream that cannot be conveyed. The result shows that the four women characters in this film are trying to reach their dream; freedom for woman. Freedom to dress as she wishes refers to Rehana, a freedom to be loved refers to Shireen, freedom to choose a life partner refers to Leela and freedom to do what they want refers to Usha. The attitude and behavior of the four major characters in this film are limited by the patriarchy (manpower) and the social norms. The patriarchy in this film refers to Rehana and Shireen’s life because there are men power represented by the father figure in Rehana’s life and husband figure in Shireen's life. Then,the social norms appear in Leela and Usha’s lifeasboth of them do immoral acts and make them feel ashame.

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Patel, Vibhuti. "Prof. Leela Dube (1923–2012): Gendering Anthropology." Social Change 42, no. 3 (September 2012): 427–29. http://dx.doi.org/10.1177/0049085712460970.

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Madan, T. N. "The Two Lives of Leela Dube Introductory Remarks on her Life and Work." Indian Journal of Gender Studies 24, no. 3 (October 2017): 380–95. http://dx.doi.org/10.1177/0971521517716823.

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This essay presents an integrated account of the personal and professional lives of Leela Dube. Born and brought up in a traditional, Maharashtrian, Brahman household, which was urban and in some respects modern too, Leela Dube journeyed from such a home through modern school and college education into a marriage by personal choice and a professional career in anthropology. It is an account of the engagement of an intelligent and highly educated person with two distinct — in some respect discrepant — worlds without completely separating them. Happy to be a home-maker with a family, she also carved out a place of distinction for herself as a scholar of kinship studies and the anthropology of women. Indeed, she came to be hailed as a pioneer in the field of gender studies in India. One of the implications of the interpretation offered here is that the enclosing of complex lives in easy-to-grasp theoretical pigeon holes may well fail to capture in their fullness the struggles and achievements of an extraordinary multi-dimensional person.

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Li, Chengjian, and Lidan Lin. "Postcolonial Theory: A Critical Introduction by Leela Gandhi." ariel: A Review of International English Literature 51, no. 4 (2020): 191–95. http://dx.doi.org/10.1353/ari.2020.0034.

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Ghaskadbi, Surendra. "Leela Mulherkar and the teaching of developmental biology." International Journal of Developmental Biology 64, no. 1-2-3 (2020): 41–44. http://dx.doi.org/10.1387/ijdb.200147sg.

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The formal teaching of developmental biology in India began in the late nineteen-fifties at the Department of Zoology of the University of Poona. This was due to the efforts of Leela Mulherkar, who on her return from C.H. Waddington’s laboratory in Edinburgh, took up the teaching of embryology at the Master’s level. Mulherkar began using locally available material to teach how animals develop. They included the embryos of chicken, frog, garden lizard and molluscs, as well as organisms such as hydra and sponges. Her teaching was supported by an active research laboratory that used all these systems to address a variety of questions in embryology and teratology. She used chick embryo explants cultured in vitro extensively in her work. Teaching and research in embryology at the master’s and doctoral levels at Poona University subsequently led, in 1977, to the establishment of the Indian Society of Developmental Biologists (InSDB), which is among the most active scientific societies in India.

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Qureshi, Bilal. "The War for Nostalgia: Sanjay Leela Bhansali's Padmaavat." Film Quarterly 71, no. 4 (2018): 46–51. http://dx.doi.org/10.1525/fq.2018.71.4.46.

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In November 2017, on the eve of his career's biggest release, Bollywood filmmaker Sanjay Leela Bhansali was in hiding under police protection. His magnum opus Padmaavat, originally scheduled to be released across the world on December 1, was postponed indefinitely. The film's lead actress, Deepika Padukone, had a bounty placed on her head. Posters of the film were already burning across India as the country's censor board dissected the film for inflaming “cultural sensitivities.” The furor centered on Bhansali's portrayal of a mythical fourteenth-century Hindu queen named Padmavati, lionized for burning herself alive in the face of a Muslim invasion. Karni Sena, a right-wing Hindu nationalist group, claimed that the (unseen) film showed their revered queen dancing and romancing the film's Muslim villain. The allegation was enough to spark calls for the film to be banned. Violent protesters, political opportunists, and cable news personalities followed suit. Could the increasingly violent threats from Hindu nationalists succeed in silencing Bhansali's life's work? Qureshi discusses how once the film was released and the Karni Sena withdrew its protests about the film, his own struggles with it began.

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Dr. K. K. Kunhammad et al.,, Dr K. K. Kunhammad et al ,. "Jouissance Disavowed, A Lacanian Reading of Ranjith’s Leela." International Journal of Communication and Media Studies 8-5 (2018): 63–68. http://dx.doi.org/10.24247/ijcmsdec20188.

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Jennings, Kevin. "Leelah Alcorn and the Continued Struggle for Equity for LGBT Students." Educational Forum 79, no. 4 (September 10, 2015): 343–46. http://dx.doi.org/10.1080/00131725.2015.1069512.

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Zhu-quan, Zang. "A note on the theorem of Lakshmikantham and Leela." Applied Mathematics and Computation 23, no. 3 (September 1987): 269–75. http://dx.doi.org/10.1016/0096-3003(87)90082-8.

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Chakravarti, Paromita. "Ishaqzaade dir. by Habib Faisal, and: Issaq dir. by Manish Tiwary, and: Goliyon Ki Raasleela: Ram-Leela dir. by Sanjay Leela Bhansali." Shakespeare Bulletin 33, no. 4 (2015): 666–70. http://dx.doi.org/10.1353/shb.2015.0060.

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Roy, L. Somi. "A Window on the World: A Remote Corner of Asia Puts on a Play about 9/11." TDR/The Drama Review 48, no. 2 (June 2004): 68–75. http://dx.doi.org/10.1162/105420404323063409.

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This installment of Critical Acts tours the apartment of Marvin Carlson, where Helen Paris, Leslie Hill, and Lois Weaver offer On the Scent, a piece of installation-theatre of smell-filled rooms; a sumaang leela performance about the events of 9/11 that toured the isolated state of Manipur, India, the home of one of the Trade Tower victims who worked at Windows on the World; and iMumbo Jumbo, a production by Third World Bunfight, a South African theatre troupe.

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Sengupta, Debjani. "The Wondrous Traveler: Leela Majumdar and Science Fiction in Bengal." Extrapolation 51, no. 1 (January 2010): 40–52. http://dx.doi.org/10.3828/extr.2010.51.1.4.

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23

Covi, Giovanna. "Europe’s Crisis: Reconsidering Solidarity with Leela Gandhi and Judith Butler." Synthesis: an Anglophone Journal of Comparative Literary Studies, no. 9 (May 1, 2016): 147. http://dx.doi.org/10.12681/syn.16231.

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Schares. "The Suicide of Leelah Alcorn: Whiteness in the Cultural Wake of Dying Queers." QED: A Journal in GLBTQ Worldmaking 6, no. 1 (2019): 1. http://dx.doi.org/10.14321/qed.6.1.0001.

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Ghosh, Durba. "The Terrorist and his Jailor: The Conundrum of Friendship and Intimacy." Itinerario 42, no. 1 (April 2018): 102–19. http://dx.doi.org/10.1017/s0165115318000104.

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Through the framework of “friendship” defined by Judith Butler, Leela Gandhi, and Vanessa Smith, this essay tracks the relationship between Trailokya Nath Chakrabarty, a Bengali revolutionary terrorist who spent three decades in British jails in colonial India and Francis Lowman, a police officer who was responsible for his imprisonment. Informed by Chakrabarty’s autobiography, the essay shows that terrorism and intimacy were closely linked. Even though the revolutionary terrorist and jailor opposed one another in violent ways, these relationships were grounded in mutual recognition and built on what (following Butler) is called the “fundamental sociality of colonialism.”

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26

Palriwala, Rajni. "Debating Gender Inequalities: Culture, Economics and Choice." Indian Journal of Gender Studies 24, no. 3 (October 2017): 422–37. http://dx.doi.org/10.1177/0971521517716811.

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This paper looks at a little-known part of Leela Dube’s writings through a debate between her and the economic historian, Dharma Kumar, on sex-selective abortion. Drawing on comparative and cross-cultural work on gender and kinship, Dube questioned the application of demandsupply dynamics to social relations and was prescient of later developments in the juvenile sex ratio. The paper argues that Dube and the debate draws attention to four themes that remain relevant to an understanding of sex ratios and gender relations. These are the significance and construction of the social, the depth, range and contours of diversity, understandings of preference, choice and agency, and state action and responsibility.

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Abraham, Janaki. "Setting Sail for Lakshadweep: Leela Dube and the Study of Matrilineal Kinship." Indian Journal of Gender Studies 24, no. 3 (October 2017): 438–54. http://dx.doi.org/10.1177/0971521517716813.

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In this article I engage with Prof. Leela Dube’s fascinating work on matriliny in Lakshadweep which addressed critical questions in anthropology/sociology and feminist studies. Her discussion about the disjuncture between codified Islamic law and practice in relation to marriage and property devolution, her elaboration on the way law was manipulated strategically, and the image of flexibility in kinship practices are all important for a contemporary understanding of matriliny and kinship in general. Similarly, her discussion of what matriliny meant for women and more broadly the intersections of gender and kinship remain important concerns in the study of kinship. Furthermore, I point to the shifts in her work as she engaged with feminist politics and scholarship.

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Ghsoh, Tamal. "Questions of Female Gaze: Males Through Eyes of Females in Vijay Tendulkar’s Select Plays." SMART MOVES JOURNAL IJELLH 9, no. 7 (July 28, 2021): 151–59. http://dx.doi.org/10.24113/ijellh.v9i7.11140.

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Gaze, as defined by Oxford Advance learner’s Dictionary, “is an interested steady look at something or somebody” (642). The privilege of gazing presupposes or attributes some power in the onlookers. So, gaze is an expression of power, a way of looking, a point of view or a medium to establish and extend dominance. In a patriarchal set-up of society, the role of the onlooker is played most of the times by males, and according to Laura Mulvey, women are generally made to appear as the visual sex objects of male desire and pleasure. Here, my question is, do the females dare to return the male gaze in one way or another? I want to dwell upon the possibility of a reversed or altered picture of male gaze in the context of Tendulkar’s plays. So, let the females be the gazers and males be the gazed in the context of Tendulkar’s selected plays and let me make an attempt to study certain male characters as looked by certain female figures. Champa and Laxmi in Sakharam Binder, Leela Benare and Mrs. Kashikar in Silence! the Court is in Session and Sarita and Kamala in Kamala represent a polarity of ‘female eyes’. Champa, Leela Benare, and Sarita take guts to have a gaze at the body, activity, and position of their chauvinistic male counterparts and often, put a question mark to the so-called vanity of masculinity. But Laxmi, Mrs. Kashikar, and Kamala look at men in the way men want to be looked at with all of his power over them. In view of the above, I shall try to show whether there is a scope for an active female gaze? If yes, to what extent? Do they transgress their traditional roles imposed on them in returning the male gaze and open up a space for anti-male discourse?

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Chai-Arayalert, Supaporn, and Supattra Puttinaovarat. "Designing Mangrove Ecology Self-Learning Application Based on a Micro-Learning Approach." International Journal of Emerging Technologies in Learning (iJET) 15, no. 11 (June 12, 2020): 29. http://dx.doi.org/10.3991/ijet.v15i11.12585.

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the development of a mangrove ecology self-learning application integrates the advantages of mobile-based learning and the benefits of micro-learning into the virtual learning of mangrove ecology. The system was designed based on a case study in the Leeled mangrove forest, Thailand and encour-ages young learners to understand the value of mangrove forests, and to help to preserve them. The system developed uses a virtual learning environment and accommodates young learner’s behaviours, favouring micro-learning with the content organized into the learning units which take a maximum of 15 minutes to complete. The application therefore allows the learning to be integrated into the learners’ daily activities and can contribute to their life-long learning. It allows learners to conduct self-learning and gain experience from performance in a virtual environment which simulates a real mangrove forest. This approach is better suited to the needs of present day young peo-ple than traditional approaches to environmental education.

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Khalil, Atif. "Beyond a Western Self and non-Western Other: Edward Said and his critics on truth and representation." Studies in Religion/Sciences Religieuses 33, no. 3-4 (September 2004): 319–37. http://dx.doi.org/10.1177/000842980403300303.

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This article explores the central arguments Edward Said puts forward in his Orientalism on the epistemological problems surrounding the "West's" knowledge of the "East," particularly the Islamic "East." It then proceeds to examine some of the responses these arguments have elicited from those who object to Orientalism's underlying critique, as exemplified in the writings of Bernard Lewis, and those who accept it with certain qualifications, as exemplified in the writings of Leela Gandhi. Neither of the responses is comprehensive; Lewis's counter-arguments overlook the underlying philosophical issues at stake, whereas Gandhi's response provides a more promising alternative to the future of our knowledge of the "East." I also present some defences of Said's positions that have been criticized by both Lewis and Gandhi.

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Dobhal, Mr Gaurav. "Enacting the Past: Locating Cinematic Dimensions of Nostalgia in Sanajy Leela Bhansali's Devdas." Asian Journal of Research in Social Sciences and Humanities 6, no. 4 (2016): 11. http://dx.doi.org/10.5958/2249-7315.2016.00042.3.

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Thomas, Dominic. "BOOK REVIEW: Leela Gandhi.POSTCOLONIAL THEORY: A CRITICAL INTRODUCTION. New York: Columbia UP, 1998." Research in African Literatures 34, no. 3 (September 2003): 214–15. http://dx.doi.org/10.2979/ral.2003.34.3.214.

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Gehlawat, Ajay. "Triumph of the Rajput: Sanjay Leela Bhansali and the fascist aesthetics of Padmaavat." Studies in South Asian Film & Media 9, no. 2 (January 1, 2019): 159–72. http://dx.doi.org/10.1386/safm.9.2.159_1.

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Bharucha, Rustom. "Review-essay: Documenting Ramayan: Leela in Kheriya and In the Shadow of Time." Asian Theatre Journal 37, no. 1 (2020): 159–78. http://dx.doi.org/10.1353/atj.2020.0030.

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Birk, Manjeet. "Transnational Feminism in the United States: Knowledge, Ethics, and Power by Leela Fernandes." Feminist Formations 28, no. 3 (2016): 263–65. http://dx.doi.org/10.1353/ff.2016.0054.

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Mawhin, Jean. "Stability Analysis of Nonlinear Systems (V. Lakshmikantham, S. Leela, and A. A. Martynyuk)." SIAM Review 33, no. 1 (March 1991): 152–54. http://dx.doi.org/10.1137/1033038.

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37

Rao, Anupama. "Leela Gandhi.The Common Cause: Postcolonial Ethics and the Practice of Democracy, 1900–1955." American Historical Review 120, no. 4 (October 2015): 1456–57. http://dx.doi.org/10.1093/ahr/120.4.1456.

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Leimbach-Maus, Hailee B., Eric M. McCluskey, Alexandra Locher, Syndell R. Parks, and Charlyn G. Partridge. "Genetic Structure of Invasive Baby’s Breath (Gypsophila paniculata L.) Populations in a Michigan Dune System." Plants 9, no. 9 (August 31, 2020): 1123. http://dx.doi.org/10.3390/plants9091123.

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Coastal sand dunes are dynamic ecosystems with elevated levels of disturbance and are highly susceptible to plant invasions. One invasive plant that is of concern to the Great Lakes system is Gypsophila paniculata L. (perennial baby’s breath). The presence of G. paniculata negatively impacts native species and has the potential to alter ecosystem dynamics. Our research goals were to (1) estimate the genetic structure of invasive G. paniculata along the Michigan dune system and (2) identify landscape features that influence gene flow in this area. We analyzed 12 populations at 14 nuclear and two chloroplast microsatellite loci. We found strong genetic structure among populations (global FST = 0.228), and pairwise comparisons among all populations yielded significant FST values. Results from clustering analysis via STRUCTURE and discriminant analysis of principal components (DAPC) suggest two main genetic clusters that are separated by the Leelanau Peninsula, and this is supported by the distribution of chloroplast haplotypes. Land cover and topography better explained pairwise genetic distances than geographic distance alone, suggesting that these factors influence the genetic distribution of populations within the dunes system. Together, these data aid in our understanding of how invasive populations move through the dune landscape, providing valuable information for managing the spread of this species.

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Morse, Deborah Denenholz, and Virginia Butler. "NEW SCHOLARSHIP ON VICTORIAN INDIA." Victorian Literature and Culture 43, no. 1 (February 6, 2015): 203–7. http://dx.doi.org/10.1017/s1060150314000473.

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A plethora of fine bookson Victorian India have been published in the last decade or so, a number of them in the past three years. These works cover a wide range of postcolonial thought: histories of Indian sub-cultures (Bhavani Raman'sDocument Raj, on scribal culture in the Madras East India company and Davesh Soneji's study of the devadāsī of South India inUnfinished Gestures); histories of English dissident subcultures (late Victorian homosexuals and vegetarians, among those documented in Leela Gandhi'sAffective Communities); Andrea Major's epicSlavery, Abolitionism, and Empire in India, 1772–1843, and the erudite and comprehensive Oxford edition,India and the British Empire, edited by Douglas Peers and Nandini Gooptu, a magisterial work that begins with recognition of the “remarkable efflorescence over the past generation” (1) in historical studies of colonial India.

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Scherr, Rebecca. "Bleeding through, drawing out: The circumscribing of Jewish women’s bodies in Leela Corman’s Unterzakhn." Studies in Comics 6, no. 2 (December 1, 2015): 213–29. http://dx.doi.org/10.1386/stic.6.2.213_1.

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Dwivedi, Amitabh Vikram. "Book Review: Feminist Rethink the Neoliberal State: Inequality, Exclusion and Change by Leela Fernandes." Capital & Class 43, no. 3 (September 2019): 487–89. http://dx.doi.org/10.1177/0309816819871829b.

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Kumar, Neenu. "Revamping Shakespeare: Filmic Adaptation of Romeo and Juliet into Goliyon ki Rasleela Ram-Leela." LITINFINITE JOURNAL 3, no. 1 (July 2, 2021): 49. http://dx.doi.org/10.47365/litinfinite.3.1.2021.49-57.

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Kadhim, Esraa Mohammed. "Review Study of Antioxidants and the Cinnamon Oil Effects." Medical Science Journal for Advance Research 2, no. 1 (April 17, 2021): 1–9. http://dx.doi.org/10.46966/msjar.v2i1.12.

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The aim of the study to estimate the antioxidant action and protecting effect of ethanolic cinnamon extract against CCl4 induced toxicity in male rats. To determine the effect of different concentrations of ethanolic cinnamon extract on male rats that fed a high cholesterol diet that induced hyperlipidemia. The experiment has been conducted in the present study., aimed to evaluate the hepatoprotective, role of Cinnamomum zeylanicum ethanolic extract in carbon tetrachloride (CCl4) induced hepatotoxic male rats, The cinnamon and its oil reported to have many beneficial uses in food preservation due to antioxidant of cinnamon. The Phenolic compounds extracted from cinnamon such as hydroxyl cinnamaldehyde and the hydroxycinnamic acid act as scavengers of peroxide radicals and avoid oxidative damage (Mathew and Abraham, 2006; Leela, 2008). Ranjbar et al, (2006) observed individuals consuming cinnamon tea showed increased total serum antioxidant status, increased thiols such as glutathione, NADPH, NADH, SOD, and decreased lipid peroxidation.

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Mills, Mary Beth. "Women and Kinship: Comparative Perspectives on Gender in South and South-East Asia. Leela Dube." Journal of Anthropological Research 55, no. 1 (April 1999): 164–65. http://dx.doi.org/10.1086/jar.55.1.3630991.

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Lee, Susan Hagood. "Book Review: Transnational Feminism in the United States: Knowledge, Ethics, and Power by Leela Fernandes." Gender & Society 28, no. 1 (January 16, 2014): 161–63. http://dx.doi.org/10.1177/0891243213503209.

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Acar, Taylan. "Book Review: Feminists Rethink the Neoliberal State: Inequality, Exclusion, and Change Edited by Leela Fernandes." Gender & Society 33, no. 1 (August 20, 2018): 160–63. http://dx.doi.org/10.1177/0891243218795428.

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Thakur, Manish K. "India's New Middle Class: Democratic Politics in an Era of Economic Reform by Leela Fernandes." Development and Change 39, no. 2 (March 2008): 343–44. http://dx.doi.org/10.1111/j.1467-7660.2008.00482_7.x.

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Murayama, Mayumi. "India's New Middle Class: Democratic Politics in an Era of Economic Reform - by Leela Fernandes." Developing Economies 47, no. 2 (June 2009): 223–26. http://dx.doi.org/10.1111/j.1746-1049.2009.084_2.x.

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Stilling, Robert. "An Image of Europe: Yinka Shonibare's Postcolonial Decadence." PMLA/Publications of the Modern Language Association of America 128, no. 2 (March 2013): 299–321. http://dx.doi.org/10.1632/pmla.2013.128.2.299.

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In 1891 Oscar Wilde argued that “Lying, the telling of beautiful untrue things, is the proper aim of art.” A hundred years later, the Anglo-Nigerian artist Yinka Shonibare MBE takes up where Wilde left off, arguing that “[t]o be an artist you have to be a good liar.” This essay explores how Shonibare reinvents Wilde's antirealism for a globalized, postcolonial world. Building on Leela Gandhi's notion of “interested autonomy,” I argue that in works such as his 2001 photo series Dorian Gray, Shonibare turns to Wilde's aestheticism as a means of upending the relation between realism and politics found in Chinua Achebe's critique of Joseph Conrad's Heart of Darkness, rediscovering the disparate racial and sexual geographies at stake in Wilde's novel The Picture of Dorian Gray and in Albert Lewin's 1945 film version of it. Shonibare's post-colonial decadence, I argue, demonstrates how decadent aestheticism may become central to postcolonial imaginings of the real.

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Presley, Rachel E., and Alane L. Presswood. "Pink, Brown, and Read All Over: Representation at the 2017 Women’s March on Washington." Cultural Studies ↔ Critical Methodologies 18, no. 1 (October 6, 2017): 61–71. http://dx.doi.org/10.1177/1532708617735134.

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In this dual-autoethnographic narrative, we examine the Women’s March on Washington in relation to critical approaches to activism. We draw upon our own unique experiences at the March, coupled with a chronology of the event’s origins, its approaches to diversity and inclusion, and media coverage of the movement. We contend that despite initial critiques of whitewashing feminism, the Women’s March thoughtfully addresses issues of solidarity and intersectionality from a point of transnational resistance and encourages demonstrators to unite in new formations of protest. Tracing the lineage of feminist scholarship from Gloria Anzaldúa and Audre Lorde to Leela Fernandes and Sara Ahmed, we fold theory into praxis and advocate for reimagined understandings of collective resistance efforts that attend to the postmodern, global contexts of Trumpian politics. We rely on Hardt and Negri’s conception of “commoning” within the multitude to explore how the March enters into a larger conversation of intersectional justice, both within and beyond academia.

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Journal articles on the topic 'Leeland'

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