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Journal articles on the topic 'Postcolonial feminist theory'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Morabito, Valeria. "Developing Transnational Methodologies in Feminist Studies: the relationship between postcolonial feminisms and new materialist feminism = Desarrollo de metodologías transnacionales en los estudios feministas: la relación entre los feminismos postcoloniales y el feminismo neo-materialista." FEMERIS: Revista Multidisciplinar de Estudios de Género 4, no. 1 (2019): 23. http://dx.doi.org/10.20318/femeris.2019.4566.

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Abstract. The following article is an attempt to establish a constructive dialogue between two of the leading feminist philosophical theories of our time, new materialist feminism and postcolonial feminisms. Despite the fact that new materialist feminism has claimed to share the same concerns of postcolonial feminisms, this paradigm in some cases has been unappreciated among the postcolonial field, even though the two theories actually do have some common viewpoints, as I want to demonstrate. Therefore, the aim of this paper is to highlight the main standpoints of new materialist feminism, i

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Peng, Niya, Tianyuan Yu, and Albert Mills. "Feminist thinking in late seventh-century China." Equality, Diversity and Inclusion: An International Journal 34, no. 1 (2015): 67–83. http://dx.doi.org/10.1108/edi-12-2012-0112.

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Purpose – The purpose of this paper is to offer novel insights into: knowledge of proto-feminism through description and analysis of the rule of the seventh century female Emperor Wu Zetian; postcolonial theory by revealing the existence and proto-feminist activities of a non-western female leader; and the literature on gender and invisibility through a study of a leading figure that is relatively unknown to western feminists and is even, in feminist terms, something of a neglected figure. Design/methodology/approach – In order to examine Wu’s proto-feminist practices as recorded in historical

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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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Amy Piedalue and Susmita Rishi. "Unsettling the South through Postcolonial Feminist Theory." Feminist Studies 43, no. 3 (2017): 548. http://dx.doi.org/10.15767/feministstudies.43.3.0548.

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Duncanson, Ian, and Nan Seuffert. "Mapping Connections: Postcolonial, Feminist and Legal Theory." Australian Feminist Law Journal 22, no. 1 (2005): 1–14. http://dx.doi.org/10.1080/13200968.2005.10854335.

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Pandey, Renu. "Locating Savitribai Phule’s Feminism in the Trajectory of Global Feminist Thought." Indian Historical Review 46, no. 1 (2019): 86–105. http://dx.doi.org/10.1177/0376983619856480.

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Initially, the feminist thought was based on Humanist approach, that is, the sameness or essentialist approach of feminism. But recently, gender and feminism have evolved as complicated terms and gender identification as a complicated phenomenon. This is due to the identification of multiple intersectionalities around gender, gender relations and power hierarchies. There are intersections based on age, caste, class, abilities, ethnicity, race, sexuality and other societal divisions. Apart from these societal intersections, intersection can also be sought in the theory of feminism like historic

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Moi, Toril. "“I Am Not a Feminist, But…”: How Feminism Became the F-Word." PMLA/Publications of the Modern Language Association of America 121, no. 5 (2006): 1735–41. http://dx.doi.org/10.1632/pmla.2006.121.5.1735.

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If PMIA invites us to reflect on the state of feminist theory today, it must be because there is a problem. Is feminist theory thought to be in trouble because feminism is languishing? Or because there is a problem with theory? Or—as it seems to me—both? Theory is a word usually used about work done in the poststructuralist tradition. (Luce Irigaray and Michel Foucault are “theory” Simone de Beauvoir and Ludwig Wittgenstein are not.) The poststructuralist paradigm is now exhausted. We are living through an era of “crisis,” as Thomas Kuhn would call it, an era in which the old is dying and the

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Stump, David J. "Theory and Practice of Feminist Postcolonial Science Studies." Radical Philosophy Review 4, no. 1 (2001): 263–65. http://dx.doi.org/10.5840/radphilrev200141/231.

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Dulfano, Isabel. "Knowing the other/other ways of knowing: Indigenous feminism, testimonial, and anti-globalization street discourse." Arts and Humanities in Higher Education 16, no. 1 (2016): 82–96. http://dx.doi.org/10.1177/1474022216633883.

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In this article, I explore the relationship between anti-globalization counter hegemonic discourse and Indigenous feminist alternative knowledge production. Although seemingly unrelated, the autoethnographic writing of some Indigenous feminists from Latin America questions the assumptions and presuppositions of Western development models and globalization, while asserting an identity as contemporary Indigenous activist women. Drawing on the central ideas developed in the book Indigenous Feminist Narratives: I/We: Wo(men) of An(Other) Way, I reflect on parallels and counterpoints between the vo

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LePhuoc, Paul. "Arguing with the Phallus: Feminist, Queer and Postcolonial Theory." Psychoanalysis, Culture & Society 9, no. 2 (2004): 254–57. http://dx.doi.org/10.1057/palgrave.pcs.2100026.

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11

Koosed, Jennifer L. "Reading the Bible as a Feminist." Brill Research Perspectives in Biblical Interpretation 2, no. 2 (2017): 1–75. http://dx.doi.org/10.1163/24057657-12340008.

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This work provides a brief introduction to feminist interpretation of scripture. Feminist interpretation is first grounded in feminism as an intellectual and political movement. Next, this introduction briefly recounts the origins of feminist readings of the Bible with attention to both early readings and the beginnings of feminist biblical scholarship in the academy. Feminist biblical scholarship is not a single methodology, but rather an approach that can shape any reading method. As a discipline, it began with literary-critical readings (especially of the Hebrew Bible) but soon also broache

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Deckha, Maneesha. "Toward a Postcolonial, Posthumanist Feminist Theory: Centralizing Race and Culture in Feminist Work on Nonhuman Animals." Hypatia 27, no. 3 (2012): 527–45. http://dx.doi.org/10.1111/j.1527-2001.2012.01290.x.

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Posthumanist feminist theory has been instrumental in demonstrating the salience of gender and sexism in structuring human–animal relationships and in revealing the connections between the oppression of women and of nonhuman animals. Despite the richness of feminist posthumanist theorizations it has been suggested that their influence in contemporary animal ethics has been muted. This marginalization of feminist work—here, in its posthumanist version—is a systemic issue within theory and needs to be remedied. At the same time, the limits of posthumanist feminist theory must also be addressed.

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Holmes, Pamela M. S. "Toward Useable Categories of “Women’s Experiences” and “Power”: A Canadian Feminist Pentecostal Considers the Work of Margaret Kamitsuka and Kwok Pui-lan." Pneuma 35, no. 1 (2013): 9–23. http://dx.doi.org/10.1163/15700747-12341272.

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Abstract This article explores the potential of, and problems associated with, the use of the concept of “women’s experiences” within feminist Pentecostalism, including the ways in which “power” is being exercised by, for, and against Pentecostal women. The exploration unfolds in dialogue with Margaret D. Kamitsuka’s Feminist Theology and the Challenge of Difference, which utilizes poststructuralist theory and Foucault’s work to demonstrate the potential of difference, and Kwok Pui-lan’s Postcolonial Imagination and Feminist Theology, which highlights the realities that many majority-world fem

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Schutte, Ofelia. "Cultural Alterity: Cross-Cultural Communication and Feminist Theory in North-South Contexts." Hypatia 13, no. 2 (1998): 53–72. http://dx.doi.org/10.1111/j.1527-2001.1998.tb01225.x.

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How to communicate with “the other” who is culturally different from oneself is one of the greatest challenges facing North-South relations. This paper builds on existential-phenomenological and poststructuralist concepts of alterity and difference to strengthen the position of Latina and other subaltern speakers in North-South dialogue. It defends a postcolonial approach to feminist theory as a basis for negotiating culturally differentiated feminist positions in this age of accelerated globalization, migration, and displacement.

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Okpala, Ebele Peace. "TRACING THE EVOLUTION OF THE IMAGE OF AFRICAN FEMALES THROUGH THE AGES: AN OVERVIEW OF SELECTED LITERARY WORKS." Volume-3: Issue- 1 (January) 3, no. 1 (2020): 24–32. http://dx.doi.org/10.36099/ajahss.3.1.4.

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The image of African women has evolved over the years. The study traced and critically analyzed how African female persona and experience have been depicted starting from pre-colonial, colonial to postcolonial eras using selected literary texts. It highlighted the impacts made by feminist writers towards a re-definition of the African woman. The theoretical framework was hinged on Feminist theory. Feminism, feminist ideologies and their proponents were also highlighted. The research revealed that the image of pre-colonial and colonial African women as portrayed in Chinua Achebe’s Things Fall A

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Scott, Kathleen, and Stefanie Van de Peer. "Sympathy for the Other: Female Solidarity and Postcolonial Subjectivity in Francophone Cinema." Film-Philosophy 20, no. 1 (2016): 168–94. http://dx.doi.org/10.3366/film.2016.0009.

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In this article we explore how female sympathy and solidarity can be forged between transnational subjects and spectators. In particular, we place cinematic depictions of minority female suffering in the contexts of current feminist and postcolonial praxes. The aim is to demonstrate the ways in which world cinema can produce a transnational feminist solidarity through forms and narratives that reflect the experiences of women as gendered postcolonial subjects. Amongst the female and feminist theorists drawn upon, central to our understanding of a transnational feminist solidarity is Sandra Lee

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Castaing, Anne. "Reina Lewis and Sara Mills, eds., Feminist Postcolonial Theory. A Reader." Commonwealth Essays and Studies 36, no. 1 (2013): 111–12. http://dx.doi.org/10.4000/ces.5855.

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Moyo, Khanyisela. "Feminism, Postcolonial Legal Theory and Transitional Justice: A Critique of Current Trends." International Human Rights Law Review 1, no. 2 (2012): 237–75. http://dx.doi.org/10.1163/22131035-00102002.

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Inspired by feminist legal theory and postcolonial literal studies this article interrogates the ‘transitional justice discourse’ and coins critiques which re-examine the discipline’s key tenets; namely, democracy, liberalism, rule of law and human rights. It argues that while transitional justice can be seen as one of the masculine human rights strategies that are reminiscent of imperial intervention in the lives of postcolonial subjects, it is open to seizure by the same. This is possible in transitional contexts since these situations create opportunities for stakeholders to rethink the ina

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Kerner, Ina. "Relations of difference: Power and inequality in intersectional and postcolonial feminist theories." Current Sociology 65, no. 6 (2016): 846–66. http://dx.doi.org/10.1177/0011392116665152.

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Feminist theory has addressed relations of difference, heterogeneity, and hierarchy within gender groups as well as the entanglement of various forms of differentiation, power, and inequality for a long time. This does not mean that there was unanimity with regard to the best way of doing this, though. Today, we can distinguish different approaches in this regard, and there is contestation about both the analytical and the political advantages and pitfalls of each of them. This article concentrates on two of these approaches: on the one hand on intersectional ones, which strongly focus on ineq

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Hayhurst, Lyndsay M. C., and Lidieth del Socorro Cruz Centeno. "“We Are Prisoners in Our Own Homes”: Connecting the Environment, Gender-Based Violence and Sexual and Reproductive Health Rights to Sport for Development and Peace in Nicaragua." Sustainability 11, no. 16 (2019): 4485. http://dx.doi.org/10.3390/su11164485.

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This paper draws on postcolonial feminist political ecology theory, feminist theories of violence and new materialist approaches to sport and physical cultural studies—combined with literature on the role of non-humans in international development—to unpack the connections between gender-based violence and the environment in sport, gender and development (SGD) programming in Nicaragua. To do this, postcolonial feminist participatory action research (PFPAR), including visual research methods such as photovoice, was used to better understand, and prioritize, young Nicaraguan women’s experiences

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Fakayode, Omotayo I. "Translating Black Feminism: The Case of the East and West German Versions of Buchi Emecheta’s The Joys of Motherhood." Revista Ártemis 27, no. 1 (2019): 132–43. http://dx.doi.org/10.22478/ufpb.1807-8214.2019v27n1.46703.

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Feminism in Translation Studies has received a considerable amount of attention in the West, most especially in Canada from where it emanated. Also, studies in translation and Black Feminism have been carried out by scholars such as Silva-Reis and Araujo (2018) and Amissine (2015). There has, however been few studies focusing on the translation of literary texts by African feminist writers into German. This study therefore examined how Womanism in Buchi Emecheta’s The Joys of Motherhood was transferred into German. Against this backdrop, the two translations published during the division of Ge

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Bilgin, Inci. ""Hamlet" in Contemporary Turkey: Towards Postcolonial Feminist Rewrites?" Multicultural Shakespeare: Translation, Appropriation and Performance 12, no. 27 (2015): 65–74. http://dx.doi.org/10.1515/mstap-2015-0006.

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Dovey, Teresa. "The intersection of postmodern, postcolonial and feminist discourse in J.M. Coetzee'sFoe." Journal of Literary Studies 5, no. 2 (1989): 119–33. http://dx.doi.org/10.1080/02564718908529908.

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deCaires Narain, Denise. "Close Encounters: Solidarity, Servitude and Postcolonial Feminist Affects and Affiliations." Women: A Cultural Review 24, no. 4 (2013): 274–97. http://dx.doi.org/10.1080/09574042.2013.863519.

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HUTCHINGS, KIMBERLY. "Happy Anniversary! Time and critique in International Relations theory." Review of International Studies 33, S1 (2007): 71–89. http://dx.doi.org/10.1017/s0260210507007401.

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ABSTRACTAll critical theories lay claim to some kind of account not only of the present of international politics and its relation to possible futures, but also of the role of critical theory in the present and future in international politics. This article argues that if critical international theory is to have a future that lives up to its revolutionary ambition, then it needs to listen more carefully to the voices of postcolonial and feminist critics and take on board the heterotemporality of international politics.

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Asaah, Augustine H. "Primacy, polemic, and paradox in Ken Bugul’s The abandoned baobab." Legon Journal of the Humanities 31, no. 1 (2020): 36–62. http://dx.doi.org/10.4314/ljh.v31i1.2.

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Arguably considered the prototype of African postcolonial feminist writing by reason of its poignant depiction of taboo subjects such as lesbianism, prostitution, drugs, and suicide, Ken Bugul’s The abandoned baobab has elicited sustained interest from the academy. This paper seeks to contribute to the debate by examining the strands of counter-discourse and postcolonial complicity within the context of the primacy ascribed to myths, the baobab, and the mother. It is driven by nativism and postcolonial theory. Far from constituting impregnable defense systems against hegemony, these primal for

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Hazel, Alexa. "The Politics of Form in Assia Djebar’s L’Amour, la fantasia." Cambridge Journal of Postcolonial Literary Inquiry 6, no. 03 (2019): 347–65. http://dx.doi.org/10.1017/pli.2019.4.

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This article calls attention to the categorical confinement of Algerian novelist, historian, and feminist Assia Djebar (1936–2015), and argues that the politicization of Djebar’s text has contributed to the relative obscurity of her work. Following a call by Françoise Lionnet to reimagine the relationship between politics and aesthetics in critical response, I analyze modified repetition—rhyme, recall, echo, imitation, and mirror—as a formal device in L’Amour, la fantasia. In its third section, this paper, drawing from Rita Felski’s discussion of the four types of activities in which academics

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Asaah, Augustine H. "Primacy, polemic, and paradox in Ken Bugul’s The abandoned baobab." Legon Journal of the Humanities 31, no. 1 (2020): 36–62. http://dx.doi.org/10.4314/ljh.v31i1.2.

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Arguably considered the prototype of African postcolonial feminist writing by reason of its poignant depiction of taboo subjects such as lesbianism, prostitution, drugs, and suicide, Ken Bugul’s The abandoned baobab has elicited sustained interest from the academy. This paper seeks to contribute to the debate by examining the strands of counter-discourse and postcolonial complicity within the context of the primacy ascribed to myths, the baobab, and the mother. It is driven by nativism and postcolonial theory. Far from constituting impregnable defense systems against hegemony, these primal for

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Forbang-Looh, Gilda N. "The Fallacy of the “Metropolis” in Postcolonial Feminist Discourses: Reading Osonye Tess Onwueme’s Tell it to Women: An Epic Drama for Women." International Journal of Applied Linguistics and English Literature 8, no. 4 (2019): 51. http://dx.doi.org/10.7575/aiac.ijalel.v.8n.4p.51.

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This paper focuses on intra-gender representations and difference, using Osonye Tess Onwueme’s Tell it to Women: An Epic Drama for Women, the major concern being the controversies in universalising Western Oriented Feminist discourses in non-Western contexts. Among these are questions of patriarchy, oppression, mothering and universal sisterhood which tend to dominate metropolitan discourses, yet do not represent non-western Feminist ideologies and the other. Postcolonial Feminism is used to discuss these fallacies and the need for assertiveness of the other-Idu women in the stronghold of Euro

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Hatzaw, Ciin Sian Siam. "Reading Esther as a Postcolonial Feminist Icon for Asian Women in Diaspora." Open Theology 7, no. 1 (2021): 001–34. http://dx.doi.org/10.1515/opth-2020-0144.

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Abstract The book of Esther has been the subject of a wealth of scholarship which has, at times, presented Esther’s character as antifeminist. Through the framework of postcolonial and feminist theory, this article interprets Esther in light of her marginalised identity. Her position as a Jewish woman in diaspora who must hide her ethnicity and assimilate into Persian culture reveals parallels to contemporary Asian women in Western diaspora, due to perpetuated stereotypes of passiveness and submission, and the model minority myth associated with Asian immigration. Esther’s sexualisation reveal

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Lenz, Brooke. "Postcolonial Fiction and the Outsider Within: Toward a Literary Practice of Feminist Standpoint Theory." NWSA Journal 16, no. 2 (2004): 98–120. http://dx.doi.org/10.2979/nws.2004.16.2.98.

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Riyal, A. L. M. "Post-colonialism and Feminism." Asian Social Science 15, no. 11 (2019): 83. http://dx.doi.org/10.5539/ass.v15n11p83.

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Since the 1980s, feminism and post-colonialism began to exchange and dialogue, forming a new interpretation space, that is, post-colonial feminist cultural theory. There is a very complicated relationship between post-colonialism and feminism, both in practice and theory. It was obvious that they have always been consistent as both cultural theories focus on the marginalization of the "other" that is marginalized by the ruling structure, consciously defending their interests. Post-structuralism is used to deny the common foundation of patriarchy and colonialism—the thinking mode of binary oppo

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Lathers, Marie. "Toward an Excremental Posthumanism: Primatology, Women, and Waste." Society & Animals 14, no. 4 (2006): 417–36. http://dx.doi.org/10.1163/156853006778882439.

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AbstractThis essay assesses the use of excrement as a cultural trope in a posthumanist era. Drawing on insights from feminist, postcolonial, and animal theory, it proposes that Fossey (1983) and the film Gorillas in the Mist (1988) are popularized versions of a recurring narrative that posits feces as a sign of the both material and symbolic fluid boundaries between human and nonhuman animals, colonizers and natives, men and women, and science and nature. Specifically, Gorillas in the Mist transposes Fossey's study of gorilla "dung" in the jungle, the essay demonstrates, as a repetition of the

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Kartika, Bambang Aris. "Eksploitasi Concubinage dan Subjek Subaltern: Hegemoni atas Perempuan Indonesia dalam Tinjauan Kritis Pascakolonial dan Feminisme Novel De Winst Karya Afifah Afra." ATAVISME 14, no. 1 (2011): 51–64. http://dx.doi.org/10.24257/atavisme.v14i1.102.51-64.

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Tulisan ini membahas praktik kolonialisasi Belanda yang mengakibatkan terjadinya bias ketidakadilan gender terhadap posisi perempuan Indonesia dalam novel De Winst karya Afifah Afra. Bias ketidakadilan gender ini tercermin dari adanya eksploitasi secara seksual terhadap kaum perempuan dengan menjadikan mereka sebagai concubinage atau gundik dan menjadi subjek subaltern akibat praktikal hegemoni kekuasaan kaum laki-laki kulit putih kolonial Belanda. Melalui pendekatan teori pascakolonial dan ragam kritik sastra feminisme pascakolonial diperoleh suatu pemahaman bahwa kaum perempuan pada masa kol

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Keating, Christine. "Framing the Postcolonial Sexual Contract: Democracy, Fraternalism, and State Authority in India." Hypatia 22, no. 4 (2007): 130–45. http://dx.doi.org/10.1111/j.1527-2001.2007.tb01324.x.

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This essay examines the reconfiguration of the racial and sexual contracts underpinning democratic theory and practice in the transition to independence in India. Drawing upon the work of Carole Pateman and Charles Mills, Keating argues that the racialized fraternal democratic order that they describe was importantly challenged by nationalist and feminist struggles against colonialism in India, but was reshaped into what she calls a postcolonial sexual contract by the framers of the Indian Constitution.

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Mtshali, Mbongeni N. "Hottentot Venus Redux: Nelisiwe Xaba’s Critical Moves of Resistance." TDR/The Drama Review 64, no. 2 (2020): 28–37. http://dx.doi.org/10.1162/dram_a_00915.

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In her transdisciplinary work, The Venus (2009), Nelisiwe Xaba reimagines Sara Baartman, the so-called Hottentot Venus, as a cosmopolitical black feminist African figure. Her work disrupts the meanings attached to the colonial spectacle of hypervisible black flesh, as well as the logics that keep these meanings intact in the postcolonial world now.

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Bertrand, Sarah. "Can the subaltern securitize? Postcolonial perspectives on securitization theory and its critics." European Journal of International Security 3, no. 03 (2018): 281–99. http://dx.doi.org/10.1017/eis.2018.3.

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AbstractDrawing on postcolonial and feminist writings, this article re-examines securitization theory’s so-called ‘silence-problem’. Securitization theory sets up a definably colonial relationship whereby certain voices cannot be heard, while other voices try to speak for those who are silenced. The article shows that the subaltern cannot securitize, first, because they are structurally excluded from the concept of security through one of three mechanisms: locutionary silencing, illocutionary disablement, or illocutionary frustration. Second, the subaltern cannot securitize because they are al

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Johnson, Merri Lisa. "Bad Romance: A Crip Feminist Critique of Queer Failure." Hypatia 30, no. 1 (2015): 251–67. http://dx.doi.org/10.1111/hypa.12134.

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This article critiques Jack Halberstam's concept of queer failure through a feminist cripistemological lens. Challenging Halberstam's interpretation of Erika Kohut inThe Piano Teacher(Jelinek 1988) as a symbol of postcolonial angst rather than a figure of psychosocial disability, the article establishes a critical coalition between crip feminist theory and queer‐of‐color theory to promote a materialist politics and literal‐minded reading practice designed to recognize minority subjectivities (both fictional and in “real life”) rather than exploiting them for their metaphorical resonance. In as

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Bashkyrova, Olha. "REPRESENTATION OF FEMININITY IN MODERN UKRAINIAN NOVELS." Слово і Час, no. 6 (November 26, 2020): 72–86. http://dx.doi.org/10.33608/0236-1477.2020.06.72-86.

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The paper deals with the main tendencies of the artistic reception of women images in modern Ukrainian novels. The principles of modeling femininity in literature have been considered from the positions of the gender studies, postcolonial and psychoanalytic theory. It is proved that the peculiarities of this modeling are determined by stylistic and genre tendencies of the Ukrainian literature. The interpretation of feminine images typical for the national literary tradition (mother, family-keeper, demonic woman) has been demonstrated in numerous examples. These images correlate with the fundam

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Zayzafoon, Lamia Ben Youssef. "Teaching About Women and Islam in North Africa: Integrating Postcolonial Feminist Theory in the Classroom." Foreign Language Annals 44, no. 1 (2011): 181–233. http://dx.doi.org/10.1111/j.1944-9720.2011.01120.x.

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Ahmed, Shene Mohammad. "Double Colonization: A Postcolonial Feminist Study Of Sia Figiel’s Where We Once Belonged." Scholaria: Jurnal Pendidikan dan Kebudayaan 9, no. 1 (2019): 1–10. http://dx.doi.org/10.24246/j.js.2019.v9.i1.p1-10.

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The article deals with analyzing female characters in the WHERE WE ONCE BELONGED by Sia Figiel. The novel is important for students who study postcolonialism and feminism as it gives an insight for gender and race issues. The aim of this article is to show how females in a male-dominated societies are persecuted. Furthermore, females are regarded as inferior according to Edward Said’s theory of Orientalism. The Samoan culture was once colonized by the British. Therefore, the legacy of colonialism and its effects remains there, even after the national independence. It first gives some clarifica

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Struckmann, Christiane. "A postcolonial feminist critique of the 2030 Agenda for Sustainable Development: A South African application." Agenda 32, no. 1 (2018): 12–24. http://dx.doi.org/10.1080/10130950.2018.1433362.

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Racine, Louise. "Applying Antonio Gramsci's philosophy to postcolonial feminist social and political activism in nursing." Nursing Philosophy 10, no. 3 (2009): 180–90. http://dx.doi.org/10.1111/j.1466-769x.2009.00410.x.

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van der Merwe, Leana. "Writing Desire and History: Collecting as Postcolonial Feminist Methodology in South African Art." International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 14, no. 2 (2019): 151–70. http://dx.doi.org/10.1080/18186874.2019.1690398.

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McGuire, Mekhatansh. "Intifada Incantation #2." Departures in Critical Qualitative Research 6, no. 3 (2017): 34–49. http://dx.doi.org/10.1525/dcqr.2017.6.3.34.

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This work examines how June Jordan's poetry dedicated to solidarity is a pedagogical and epistemological framework in SOLHOTLex and in engaging Black girls around the interconnectedness of the occupation of Palestine and the genocide of Syrians under the Bashar Al Assad regime. It begins to answer the questions of how frameworks like womanism and postcolonial feminist theory inform engagement around solidarity in SOLHOTLex and organizing Black girls while examining what critical engagement and organizing looks like when the voices of Black girls are in symphony with the rest of the world's res

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Gore, Ellie. "Reflexivity and Queer Embodiment: Some Reflections on Sexualities Research in Ghana." Feminist Review 120, no. 1 (2018): 101–19. http://dx.doi.org/10.1057/s41305-018-0135-6.

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The ‘reflexive turn’ transcended disciplinary boundaries within the social sciences. Feminist scholars in particular have taken up its core concerns, establishing a wide-ranging literature on reflexivity in feminist theory and practice. In this paper, I contribute to this scholarship by deconstructing the ‘story’ of my own research as a white, genderqueer, masculine-presenting researcher in Ghana. This deconstruction is based on thirteen months of field research exploring LGBT activism in the capital city of Accra. Using a series of ethnographic vignettes, I examine questions of queer subjecti

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Rao, Rahul. "Recovering Reparative Readings of Postcolonialism and Marxism." Critical Sociology 43, no. 4-5 (2016): 587–98. http://dx.doi.org/10.1177/0896920516630798.

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This article offers critical readings of two works that are symptomatic of a troubling repudiation of postcolonialism and Marxism by each other. Locating itself within the subfield of postcolonial international relations, John Hobson’s The Eurocentric Conception of World Politics (2012) dismisses Marx as imperialist and Lenin (and various forms of neo-Marxism) as Eurocentric. Vivek Chibber’s Postcolonial Theory and the Specter of Capital (2013) renews the Marxist attack on postcolonialism, ironically casting subaltern studies as a form of orientalism. I argue that the relative lack of attentio

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Reimondez, Maria. "Handmaidens to Translators versus Feminist Solidarity – Opposing Politics of Translation in the Galician Literary System." TranscUlturAl: A Journal of Translation and Cultural Studies 7, no. 1 (2015): 109. http://dx.doi.org/10.21992/t9v04j.

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Lori Chamberlain’s eye-opening article “Gender and the Metaphorics of Translation”, originally published in 1988, first described translators in general as “handmaidens to authors”. This fruitful analysis helped open up interesting avenues for feminist translation. On the one hand, it highlighted the need for a reformulation of the actual theoretical concepts underlying traditional translation theory; while on the other, it opened up questions regarding the status of women translators in practice. However, further studies have questioned this idea of the translator as female and inferior. For

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Shrivastava, Dr Ku Richa. "Environmental, Eco - Criticism and Eco - Feminist Perspectives in Rohinton Mistry’s A Fine Balance & Gloria Naylor’s Linden Hills." SMART MOVES JOURNAL IJELLH 7, no. 8 (2019): 16. http://dx.doi.org/10.24113/ijellh.v7i8.9610.

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This paper attempts a reading of Rohinton Mistry’s novel A Fine Balance (1997) and Gloria Naylor’s Linden Hills (1985) envision insights from recent developments in eco-criticism and eco-feminism. Through Gender theory eco-feminism substantiates the silence of women in Linden Hills. Eco-criticism is a form of literary criticism based on ecological perspectives. It investigates the relation between human and the natural world in literature, such as the way in which environmental issues, cultural issues concerning the environment and attitudes towards nature are presented and analyzed. One

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Hubel, Teresa. "In Search of the British Indian in British India: White Orphans, Kipling's Kim, and Class in Colonial India." Modern Asian Studies 38, no. 1 (2004): 227–51. http://dx.doi.org/10.1017/s0026749x04001064.

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Contemporary scholars struggling to keep their work politically meaningful and efficacious often, with the best of intentions, invoke the triad of race, gender and class. But though this three-part mantra is persistently and even passionately recited, usually in the introductory paragraphs of a scholarly piece, ‘attentive listening,’ as historian Douglas M. Peers asserts, ‘reveals that class is sounded with little more than a whisper’ (825). Unlike the other two, class largely remains an under-explored and, consequently, little understood category of experience and inquiry. I can say with cert

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