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Journal articles on the topic 'Spivak'

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Published: 4 June 2021
Last updated: 21 February 2023

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1

Ben Conisbee Baer. "Spivak Lessons." Cultural Critique 80 (2012): 209. http://dx.doi.org/10.5749/culturalcritique.80.2012.0209.

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2

Baer, Ben Conisbee. "Spivak Lessons." Cultural Critique 80, no. 1 (2012): 209–17. http://dx.doi.org/10.1353/cul.2012.0006.

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3

Morton, Stephen. "Las mujeres del «tercer mundo» y el pensamiento feminista occidental." La Manzana de la Discordia 5, no. 1 (March 16, 2016): 115. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v5i1.1535.

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Este artículo es un capítulo del libro Gayatri Chakravorti Spivak, de la «Serie Routledge de Pensadores Críticos» (Londres: Routledge, 2003), pp. 71-89.Traducción por Gabriela Castellanos.Resumen: Este artículo recoge las principales ideas de la filósofa y teórica del lenguaje Gayatri Spivak sobre las mujeres del llamado Tercer Mundo, haciendo uso de los conceptos acuñados o re-significados por ella sobre subalternidad y esencialismo estratégico. Se resumen y analizan varios artículos de Spivak, incluyendo sus críticas al feminismo europeo, y retomando sus análisis de obras narrativas de autoras de países tercermundistas,de Asia.Palabras clave: Gayatri Spivak, mujeres del Tercer Mundo, feminismo, subalternidad, esencialismo estratégicoAbstract: This article summarizes the major ideas on Third World women by the philosopher and language theorist Gayatri Spivak, using concepts coined or resignified by her such as subalternity and strategic essentialism. Several articles by Spivak are summarized, including her criticism of European feminism, and her analyses of narrative works by Asian women writers.Key words: Gayatri Spivak, Third World women, feminism, subalternity, strategic essentialism.
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4

Milevska, Suzana, Gayatri Chakravorty Spivak, and Mirushe Hodja. "Resistance that Cannot Be Recognized as Such: Interview with Gayatri Chakravorty Spivak." Identities: Journal for Politics, Gender and Culture 2, no. 2 (June 1, 2003): 27–45. http://dx.doi.org/10.51151/identities.v2i2.99.

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Author(s): Suzana Milevska and Gayatri Chakravorty Spivak | Сузана Милевска и Гајатри Чакраворти Спивак Title (English): Resistance that Cannot Be Recognized as Such: Interview with Gayatri Chakravorty Spivak Title (Albanian): Rezistenca e cila nuk mund të njihet si e tillë: Intervistë me Gayatri Chakravorty Spivak Translated by (English to Albanian): Mirushe Hodja Transcribed by: Robert Alagjozovski Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 2, No. 2 (Winter 2003) Publisher: Research Center in Gender Studies - Skopje and Euro-Balkan Institute Page Range: 27-45 Page Count: 18 Citation (English): Suzana Milevska and Gayatri Chakravorty Spivak, “Resistance that Cannot be Recognized as Such: Interview with Gayatri Chakravorty Spivak,” Identities: Journal for Politics, Gender and Culture, Vol. 2, No. 2 (Winter 2003): 27-45. Citation (Albanian): Suzana Milevska dhe Gayatri Chakravorty Spivak, „Rezistenca e cila nuk mund të njihet si e tillë: Intervistë me Gayatri Chakravorty Spivak“, përkthim nga Anglishtja Mirushe Hodja, Identities: Journal for Politics, Gender and Culture, Vol. 2, No. 2 (Winter 2003): 27-45.
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5

Chakraborty, Mridula Nath. "Spivak for Connoisseurs." South Asia: Journal of South Asian Studies 35, no. 1 (March 2012): 192–98. http://dx.doi.org/10.1080/00856401.2011.648914.

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6

Maciel, Lucas da Costa. "Spivak, pós-colonialismo e antropologia: pensar o pensamento e o colonialismo-em-branco dos nossos conceitos." Revista de Antropologia 64, no. 2 (June 30, 2021): e186659. http://dx.doi.org/10.11606/1678-9857.ra.2021.186659.

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Partindo de uma leitura reversa do texto “Pode o subalterno falar?”, este ensaio busca recuperar e torcer os argumentos de Spivak para encontrar os fundamentos de um pensamento pós-colonial como medida de precaução e como treino imaginativo. A intenção é apresentar a necessidade de pensar o pensamento, o lugar em que, seguindo a Derrida, Spivak argumenta localizar-se o colonialismo-em-branco do pensamento europeu. Por fim, aproximaremos o problema de Spivak com as intenções do ontologismo antropológico, mostrando de que forma uma exploração ontológica na Antropologia depende de uma crítica epistemológica. Pretendemos, com isso, recolocar a vigência da teoria pós-colonial de Spivak para a antropologia, atualizando seus termos e seguindo seus argumentos.
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7

Najmabadi, Afsaneh, and Gayatri Spivak. "Interview with Gayatri Spivak." Social Text, no. 28 (1991): 122. http://dx.doi.org/10.2307/466380.

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8

Adamson, Walter. "Interview with Gayatri Spivak." Thesis Eleven 15, no. 1 (August 1986): 91–97. http://dx.doi.org/10.1177/072551368601500108.

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9

Moe, Nelson. "Spivak, in other words." Cultural Studies 2, no. 2 (May 1988): 251–65. http://dx.doi.org/10.1080/09502388800490411.

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10

Vinayaraj, Yahu T. "Spivak, Feminism, and Theology." Feminist Theology 22, no. 2 (January 2014): 144–56. http://dx.doi.org/10.1177/0966735013507852.

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11

Nouvet, Claire. "Gayatri Spivak : une éthique de la résistance aphone." Études littéraires 31, no. 3 (April 12, 2005): 87–98. http://dx.doi.org/10.7202/501247ar.

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Figure des plus importantes dans le champ des études littéraires et culturelles aux États-Unis, Gayatri Spivak propose dans sa lecture provocante du mythe ovidien de Narcisse et d'Écho une nouvelle éthique, une nouvelle manière de penser la notion même de responsabilité. Sa lecture privilégie la figure d'Écho qu'elle interprète comme une figure allégorique complexe qui allégorise la condition du sujet post-colonial ainsi que la condition et la responsabilité du critique post-colonial. L'article se concentre sur la lecture que fait Spivak des réponses d'Écho et plus précisément sur la " différance " que Spivak remarque dans ces réponses et qu'elle propose comme une nouvelle forme de résistance éthique qui met en question les notions de responsabilité et de " différance ". Il essaie également de montrer que la réponse critique de Spivak elle-même peut être réinterprétée dans la perspective de cette " différance " résistante.
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12

Aleksandrov, A. P., A. F. Apalin, S. T. Belyaev, L. N. Bondarenko, V. V. Vladimirskii, I. I. Gurevich, B. G. Erozolimskii, et al. "Petr Efimovich Spivak (on his eightieth birthday)." Uspekhi Fizicheskih Nauk 161, no. 7 (1991): 213. http://dx.doi.org/10.3367/ufnr.0161.199107l.0213.

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13

Beeton, Barbara. "Michael D. Spivak, 1940–2020." TUGboat 42, no. 3 (2021): 226–27. http://dx.doi.org/10.47397/tb/42-3/tb132beeton-spivak.

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14

Caruth, Cathy. "Interview with Gayatri Chakravorty Spivak." PMLA/Publications of the Modern Language Association of America 125, no. 4 (October 2010): 1020–25. http://dx.doi.org/10.1632/pmla.2010.125.4.1020.

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15

Swift, Simon. "Contours of Learning: On Spivak." Parallax 17, no. 3 (August 2011): 1–3. http://dx.doi.org/10.1080/13534645.2011.584407.

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Swift, Simon. "The Lesson of Gayatri Spivak." Parallax 17, no. 3 (August 2011): 84–97. http://dx.doi.org/10.1080/13534645.2011.584420.

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17

Burns, Judy, Jill Mac Dougall, Catherine Benamou, Avanthi Meduri, Peggy Phejan, and Susan Slyomovics. "An interview with Gayatri Spivak." Women & Performance: a journal of feminist theory 5, no. 1 (January 1990): 80–92. http://dx.doi.org/10.1080/07407709008571142.

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18

Martin, Randy. "Summary of the Spivak lecture." Socialism and Democracy 2, no. 1 (January 1986): 92–95. http://dx.doi.org/10.1080/08854308808427954.

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19

Davis, Robert Con. "Cixous, Spivak, and oppositional theory." Lit: Literature Interpretation Theory 4, no. 1 (December 1992): 29–42. http://dx.doi.org/10.1080/10436929208580094.

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20

Huddart, David. "MAKING AN EXAMPLE OF SPIVAK." Angelaki: Journal of Theoretical Humanities 6, no. 1 (April 1, 2001): 35–46. http://dx.doi.org/10.1080/09697250120056756.

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Huddart, David. "MAKING AN EXAMPLE OF SPIVAK." Angelaki: Journal of Theoretical Humanities 6, no. 1 (April 1, 2001): 35–46. http://dx.doi.org/10.1080/09697250122801.

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22

Huddart, David. "MAKING AN EXAMPLE OF SPIVAK." Angelaki 6, no. 1 (April 2001): 35–46. http://dx.doi.org/10.1080/713650374.

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23

Sá, Luiz Fernando Ferreira. "Gayatri Spivak leitora de Paradise Lost: um texto transdisciplinar." Aletria: Revista de Estudos de Literatura 19, no. 1 (January 31, 2009): 109–19. http://dx.doi.org/10.17851/2317-2096.19.1.109-119.

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Resumo: Em Paradise Lost, de John Milton, épico e império se encontram dissociados. Contrário a muitas leituras tradicionais, essa escrita do início da Era Moderna inglesa intersecta o pensamento pós-colonial de várias maneiras. Ao usar o circuito pós-colonial de teoria e prática textual de Gayatri Spivak, este artigo desenvolve uma desleitura em contraponto desse texto de Milton: Paradise Lost poderá finalmente libertar-se de seu conteúdo colonial e liberar seu conteúdo pós-colonial.Palavras-chave: Gayatri Spivak; pós-colonialismo; John Milton.Abstract: In John Milton’s Paradise Lost epic and empire are dissociated. Contrary to many misreadings,32 this all-important writing of the English Early Modern Age intersects postcolonial thinking in a number of ways. By using Gayatri Spivak’s circuit of postcolonial theory and practice, this article enacts a contrapuntal (mis)reading of Milton’s text: Paradise Lost may at last free its (post)colonial (dis)content.Keywords: Gayatri Spivak; postcolonialism; John Milton.
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24

Ondoua, Hervé. "La question de la subalternité chez Gayatri Chakravorty Spivak." Recherches Francophones: Revue de l'Association internationale d'étude des littératures et des cultures de l'espace francophone (AIELCEF) 1 (December 17, 2021): 60–75. http://dx.doi.org/10.26443/rcfr.v1i1.325.

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Les subalternes peuvent-elles parler ? C’est à cette question que s’attèle à répondre notre communication à partir d’une approche marxiste propre à Spivak. En empruntant la méthode déconstructive, il s’agit pour Spivak de résister à la traduction et à tentation de la « reconnaissance du tiers-monde par assimilation ». Aussi pour Spivak comme pour Derrida de s’interroger sur la manière d’accueillir l’Autre comme absolument étranger, sans le soumettre à la violence de la traduction, de la première question, qui es-tu ? Il ne s’agit plus de rendre invisible la pensée ou le sujet pensant, mais bien au contraire de faire ressortir l’ethnocentrisme. Le risque est toujours de se « reterritorialiser » au sein du langage hégémonique impérialiste sur un essentialisme. Il faut donc une réécriture de l’impulsion structurale utopique qui fait « délirer la voix intérieure qui est la voix de l’autre en nous ». Il s’agit pour Spivak de déconstruire, en tant qu’intellectuelle post-coloniale et décolonialiste, le concept de « femme du Tiers-monde », de désapprendre c’est-à-dire se poser en situation de recul par rapport à la manière dont elle a pu être formée dans une logique traductrice. Dès lors, « les subalternes peuvent-elles parler ? » n’apparaît elle pas comme le lieu où les minorités sortent du discours impérialiste et discriminatoire de la francophonie ? Cette nouvelle orientation du discours ne permet-elle pas de sortir des concepts monolithiques majoritaires utilisés dans les sciences sociales pour parler des minorités ? Mot clés : subalterne, francophone, couleur, éducation, occident
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25

Danius, Sara, Stefan Jonsson, and Gayatri Chakravorty Spivak. "An Interview with Gayatri Chakravorty Spivak." boundary 2 20, no. 2 (1993): 24. http://dx.doi.org/10.2307/303357.

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26

Abel, Andrew B. "Comment on Kotlikoff, Shoven, and Spivak." Journal of Labor Economics 4, no. 3, Part 2 (July 1986): S208—S215. http://dx.doi.org/10.1086/298128.

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27

Celestin, Roger. "An Interview with Gayatri C. Spivak." Contemporary French and Francophone Studies 6, no. 2 (2002): 259–66. http://dx.doi.org/10.1080/718591973.

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28

Ray, Sangeeta. "Ethical encounters: Spivak, Alexander and Kincaid." Cultural Studies 17, no. 1 (January 2003): 42–55. http://dx.doi.org/10.1080/0950238032000050814.

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29

Burti, Lorenzo. "Mark Spivak (1929-1998). In memoriam." Epidemiologia e Psichiatria Sociale 7, no. 3 (December 1998): I—II. http://dx.doi.org/10.1017/s1121189x00007314.

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30

Shildrick, Margrit. "Embodied Practices: Feminist Perspectives on the Body; The Spivak Reader: Selected Works of Gayatri Chakravorty Spivak." Women’s Philosophy Review, no. 21 (1999): 60–63. http://dx.doi.org/10.5840/wpr1999218.

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31

Paulson, Steve. "Critical intimacy: an interview with Gayatri Chakravorty Spivak." Qualitative Research Journal 18, no. 2 (May 8, 2018): 89–93. http://dx.doi.org/10.1108/qrj-d-17-00058.

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Purpose This paper is an interview with Gayatri Chakravorty Spivak, whose work is inspiration for this special issue. Design/methodology/approach Public radio interview methodology was used. Findings This paper provides autobiographical reflections by Spivak. Practical implications The paper provides a glimpse into Spivak’s reflections on her life and work and its impact on her practice. Originality/value This is an excerpt of a previously published interview, included here by permission, and adds value to the special issue with insights from the author of “Can the Subaltern Speak?”.
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32

Nogueira-Pretti, Luciana Persice. "Personagens subalternas em Milton Hatoum." Letrônica 14, no. 3 (November 9, 2021): e38791. http://dx.doi.org/10.15448/1984-4301.2021.3.38791.

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Inserindo a abordagem de algumas personagens subalternas dos três primeiros romances de Milton Hatoum no quadro dos Estudos da Subalternidade, particularmente segundo aportes do ensaio Pode o subalterno falar?, da crítica e teórica indiana Gayatry Spivak, é possível rastrear elementos de continuidade na caracterização dessas personagens: Anastácia Socorro (Relato de um certo Oriente, 1989), Domingas (Dois irmãos, 2000) e Naiá (Cinzas do Norte, 2005) são empregadas agregadas e subalternas às famílias às quais servem. Podem ser destacados, porém, traços distintivos e diferenciados entre elas, que dão conta da heterogeneidade desse grupo (que não é típico ou “monolítico”, novamente em referência à análise de Spivak). De uma a outra, na busca de uma individuação dessas personagens na obra do autor, procedemos ao que o filósofo francês Pierre Macherey (citado por Spivak em seu ensaio) preconizou como método, mas que desenvolveremos como dinâmica de investigação: “medir silêncios”, observar o que essas mulheres calam ou dizem, tentando dar-lhes voz, ouvir suas reticências e valorizar sua presença no texto.
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33

Pérez, Natalia. "Spivak e Irigaray: la traducción como acto erótico." Nuevas Poligrafías. Revista de Teoría Literaria y Literatura Comparada, no. 4 (November 10, 2003): 225–29. http://dx.doi.org/10.22201/ffyl.poligrafias.2003.4.1640.

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En este espacio quiero abundar sobre la idea de lo erótico en el proceso de traducción que propone Spivak y hacer algunas conexiones con ciertas nociones propuestas por Luce Irigaray en su libro Ser dos. Quisiera unir las ideas de ambas escritoras, una, Spivak, que describe la relación que podría existir entre texto y traductora, y otra, Irigaray, que plantea una nueva propuesta para la relación amorosa entre dos sujetos. Si concebimos la traducción como una relación dialógica entre texto y traductora, entonces es posible transportar ciertas ideas de la relación con la alteridad que propone Irigaray al campo de la traducción.
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34

Kholifatu, Arisni, and Tengsoe Tjahjono. "Subaltern dalam Novel Arok Dedes Karya Pramoedya Ananta Toer: Kajian Poskolonial Gayatri Spivak." Stilistika: Jurnal Pendidikan Bahasa dan Sastra 13, no. 1 (January 29, 2020): 120. http://dx.doi.org/10.30651/st.v13i1.3656.

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ABSTRAK Tujuan penelitian ini mendeskripsikan pengaruh tahta tertinggi dan perlawanan kaum subaltern pada novel Arok Dedes karya Pramoedya Ananta Toer dengan menggunakan teori postkolonialisme Gayatri Spivak. Penelitian ini merupakan jenis penelitian deskriptif kualitatif. Pendekatan dalam penelitian ini mengunakan pendekatan kualitatif karena dalam penelitian ini menggunakan sumber data novel Arok Dedes yang berkisah tentang kudeta di Tanah Jawa. Data penelitian ini adalah kata, kalimat, paragraf, yang terdapat dalam novel Arok Dedes karya Pramoedya Ananta Toer dengan menggunakan teori poskolonial Ggayatri Spivak. Teknik pengumpulan data dalam penelitian ini menggunakan metode dokumentasi atau pustaka. Teknik analisis data penelitian ini menggunakan teknik analisia deskriptif. Hasil dari penelitian adalah pengaruh tahta tertinggi dan perlawanan kaum subaltern pada novel Arok Dedes karya Pramoedya Ananta Toer.Kata kunci: Subaltern, poskolonial, pengaruh tahta, perlawananABSTRACTThe purpose of this study is to describe the influence of the highest throne and the resistance of the subalterns on the novel Arok Dedes by Pramoedya Ananta Toer by using the postcolonialism theory of Gayatri Spivak. This research is a descriptive qualitative research. The approach in this study using a qualitative approach because in this study used Arok Dedes story novel as data sources which is about a coup in Java. This research data is words, sentences, paragraphs, contained in Arok Dedes novel by Pramoedya Anan ta Toer by using postcolonial Ggayatri Spivak theory. Data collection techniques in this study used the method of documentation or literature . The data analysis technique of this study used descriptive analysis techniques. The results of the study are the influence of the highest throne and the resistance of the subalterns on the novel Arok Dedes by Pramoedya Ananta Toer. Keywords: Subaltern, postcolonial, influence of throne, resistance
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., Lukitaningsih. "PENINDASAN PADA BURUH PEREMPUAN INDUSTRI DI KOTA MEDAN PERSFEKTIF SPIVAK." Puteri Hijau : Jurnal Pendidikan Sejarah 2, no. 2 (July 1, 2017): 34. http://dx.doi.org/10.24114/ph.v2i2.9089.

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Studi ini mengkaji penindasan buruh perempuan dari perspektif budaya patriaki. Dalam konteks ini dikaji diamnya buruh perempuan Industri disebabkan budaya patriarki dan ketimpangan gender, dan pengalamannya dalam memaknai penindasan. Penelitian ini dilakukan pada perusahaan industri yang ada di kota Medan, dengan metode kualitatif dan pendekatan etnografi feminis. Melalui metode ini diperoleh data dan informasi tentang pengalaman buruh perempuan yang mengalami penindasan. Hasil penelitian bahwa buruh perempuan mengalami penindasan disebabkan, pertama, budaya patriarki, meletakkan perempuan terdominasi dan tersubordi nasi dalam lingkup industri, struktur patriarki menempatkan laki-laki sebagai penguasa (dominan) di sektor industri. Bentuk patriarki yang dialami buruh perempuan di Industri Kota Medan adalah pelecehan seksual, perbedaan upah. Kedua, buruh perempuan mengalami penindasan disebabkan ketimpangan gender. Bentuk ketimpangan gender yang dialami seperti, tidak ada jaminan keselamatan saat bekerja, tidak mendapat tunjangan, tidak ada jenjang karir, status pekerjaan. Menurut Spivak perempuan yang mengalami penindasan di masyarakat tidak akan pernah mampu bersuara apalagi mendapatkan hak-hak sebagai warga negara pada masa kolonial. Penelitian ini menunjukan keadaan yang sedikit berbeda dengan teori Spivak, jika dalam penelitian Spivak perempuan India diam menerima penindasan yang dialami, perempuan buruh industri dapat bersuara atau menegosiasikan penindasan yang dialaminya.Kata Kunci: penindasan, patriarki, ketimpangan gender, industri
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., Lukitaningsih. "PENINDASAN PADA BURUH PEREMPUAN INDUSTRI DI KOTA MEDAN PERSFEKTIF SPIVAK." Puteri Hijau : Jurnal Pendidikan Sejarah 2, no. 2 (July 1, 2017): 34. http://dx.doi.org/10.24114/ph.v2i2.9090.

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Studi ini mengkaji penindasan buruh perempuan dari perspektif budaya patriaki. Dalam konteks ini dikaji diamnya buruh perempuan Industri disebabkan budaya patriarki dan ketimpangan gender, dan pengalamannya dalam memaknai penindasan. Penelitian ini dilakukan pada perusahaan industri yang ada di kota Medan, dengan metode kualitatif dan pendekatan etnografi feminis. Melalui metode ini diperoleh data dan informasi tentang pengalaman buruh perempuan yang mengalami penindasan. Hasil penelitian bahwa buruh perempuan mengalami penindasan disebabkan, pertama, budaya patriarki, meletakkan perempuan terdominasi dan tersubordi nasi dalam lingkup industri, struktur patriarki menempatkan laki-laki sebagai penguasa (dominan) di sektor industri. Bentuk patriarki yang dialami buruh perempuan di Industri Kota Medan adalah pelecehan seksual, perbedaan upah. Kedua, buruh perempuan mengalami penindasan disebabkan ketimpangan gender. Bentuk ketimpangan gender yang dialami seperti, tidak ada jaminan keselamatan saat bekerja, tidak mendapat tunjangan, tidak ada jenjang karir, status pekerjaan. Menurut Spivak perempuan yang mengalami penindasan di masyarakat tidak akan pernah mampu bersuara apalagi mendapatkan hak-hak sebagai warga negara pada masa kolonial. Penelitian ini menunjukan keadaan yang sedikit berbeda dengan teori Spivak, jika dalam penelitian Spivak perempuan India diam menerima penindasan yang dialami, perempuan buruh industri dapat bersuara atau menegosiasikan penindasan yang dialaminya.Kata Kunci: penindasan, patriarki, ketimpangan gender, industri
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37

Rind, Salma, Ume Kulsoom, and Khaleeque Zaman Mahesar. "CAN THE SUBALTERN SPEAK? AN ANALYSIS OF HOME FIRE (2017) BY KAMILA SHAMSI." Pakistan Journal of Social Research 04, no. 02 (June 30, 2022): 793–98. http://dx.doi.org/10.52567/pjsr.v4i2.530.

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The current study “Can the subaltern speak? An Analysis of Home Fire (2017) by Kamila Shamsi” is based on the textual analysis and close reading of the novel. The novel is evaluated from the perspective of subaltern by Gayatri Chakravorty Spivak. Spivak gave the concept of subaltern in her essay “Can the Subaltern speak”? (1988) to discuss the marginalized and subordinated group of people. Spivak says subalterns are neglected at different levels such as social, cultural, political, economic, psychological and religious. Subalterns are entitled with different labels like inferior, downtrodden and lower rank people. Thus, due to fallen position subalterns remain forgotten subjects and have no history and no identity in their surroundings. Similar to Spivak`s concept, Shamsi’s novel Home Fire (2017) portrays the position of Muslim British as subaltern. A Muslim family named Pasha Family has been living in Britain for many years and still lives in Britain. Yet their identity is challenged due to the involvement of Adil Pasha (Father) with Taliban and having Muslim identity. Isma, elder daughter of Adil Pasha is interrogated consecutively for two hours at airport of America. The main reason for her interrogation is her Muslim identity and hijab which she wears every time. After that her brother Pervaiz Pasha is murdered in Turkey and his dead body is sent to Pakistan. Because British government is not ready to bury Pervaiz Pasha in her soil as Pervaiz showed connection with terrorists. Therefore, his dead body is not allowed to be buried in Britain. Though all the children of the Pasha Family were born and raised in Britain. This shows subalterns do not have any place in the society. This brutal and violent treatment of one dominant group effects contrary on subalterns. Subalterns accept their fallen status and bow down in front of higher authorities. Keywords: Subalterns, downtrodden, hijab, Muslim identity, terrorists.
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38

Mukherjee, Ankhi. "‘This Traffic of Influence’: Derrida and Spivak." Parallax 17, no. 3 (August 2011): 56–69. http://dx.doi.org/10.1080/13534645.2011.584416.

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Aleksandrov, A. P., A. F. Apalin, S. T. Belyaev, L. N. Bondarenko, V. V. Vladimirskiĭ, I. I. Gurevich, B. G. Erozolimskiĭ, et al. "Petr Efimovich Spivak (on his eightieth birthday)." Soviet Physics Uspekhi 34, no. 7 (July 31, 1991): 639–40. http://dx.doi.org/10.1070/pu1991v034n07abeh002458.

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40

Robbins, Bruce. "Soul making: Gayatri Spivak on upward mobility." Cultural Studies 17, no. 1 (January 2003): 16–26. http://dx.doi.org/10.1080/0950238032000050797.

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41

Runions. "Detranscendentalizing Decisionism: Political Theology after Gayatri Spivak." Journal of Feminist Studies in Religion 25, no. 2 (2009): 67. http://dx.doi.org/10.2979/fsr.2009.25.2.67.

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42

Lundahl, Mikela. "Kvinnor, vithet, och de andras litteratur." Tidskrift för genusvetenskap 31, no. 1-2 (June 13, 2022): 114–37. http://dx.doi.org/10.55870/tgv.v31i1-2.3661.

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In her essay “Can the Subaltern Speak?” – originally published in Cary Nelson and Lawrence Grossberg’s Marxism and the Interpretation of Culture (1988), Gayatri Spivak puts the colonial logic in words through the formulation “White men are saving brown women from brown men”. She claims further that nowadays it is not only men who are engaged in this business. In this article I read the reception and paratexts of African literature in Swedish translation, more specifically: how are female African authors and their works discussed in a Swedish context, and how do colonial patterns (such as the one Spivak has formulated) structure the discourses about these literatures? And how can one understand these discourses from an intersectional perspective, with sexuality and whiteness as the main intersections?
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Barbosa, Luiz Guilherme Ribeiro. "A tarefa do tradutor no coração da nação." Gragoatá 24, no. 49 (August 27, 2019): 678–84. http://dx.doi.org/10.22409/gragoata.v24i49.34084.

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Resenha deBUTLER, J; SPIVAK, G. C. Quem canta o Estado-nação? Língua, política, pertencimento. Tradução de Vanderley J. Zacchi e Sandra Goulart Almeida. Brasília: Editora Universidade de Brasília, 2018.
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Artanti, Sophia Kiki, and Mamik Tri Wedati. "SUBALTERNITY IN AMITAV GHOSH’S SEA OF POPPIES: REPRESENTATION OF INDIAN WOMEN’S STRUGGLE AGAINST PATRIARCHY." Prosodi 14, no. 1 (April 30, 2020): 1–14. http://dx.doi.org/10.21107/prosodi.v14i1.7189.

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This study analyses the subaltern that represented by Deeti in Amitav Ghosh’s Sea of Poppies. The subject of the subaltern as an Indian woman is struggling against patriarchy in society. This study uses the postcolonialism theory, including the theory of subaltern to analyze the representation of the subaltern subject who fights against patriarchy. That subject represented by Indian women as the subject of the subaltern. The narration of Deeti in the first Trilogy Sea of Poppies by Amitav Ghosh is the main focus of this study. This study using postcolonialism theory from Homi K. Bhabha and Gayatri Chakravorty Spivak, then subaltern theory also using Gayatri Chakravorty Spivak which describes how 'colonialized subject' lives and theories from Sylvia Walby and Gerda Lerner for the definition of patriarchy. So, this study mainly about how patriarchy will be related to Deeti as the subaltern explained by Gayatri Chakravorty Spivak. The data will be taken from many aspects such as dialogues, a depiction of the situation, characters, etc. This study analyzed two problems, which are (1) How is subalternity represented in Amitav Ghosh’s Sea of Poppies? (2) How do Indian Women’s struggle to fight against patriarchy in Sea of Poppies by Amitav Ghosh? The results of this study show that Subaltern represented by Indian Women. Then the struggle of Deeti as an Indian Woman and the other characters fights against the patriarchy.
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Simon, Sherry. "Translation, Postcolonialism and Cultural Studies." Traduction et post-colonialisme en Inde — Translation and Postcolonialism: India 42, no. 2 (September 30, 2002): 462–77. http://dx.doi.org/10.7202/004153ar.

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Résumé Cet article s'inscrit dans la continuité des travaux de Gayatri Spivak et vise à prolonger la critique de cet auteur à l'encontre de l'insensibilité linguistique des cultural studies anglo-américaines.
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Györke, Ágnes. "Cultural Studies and the Subaltern: Theory and Practice." ELOPE: English Language Overseas Perspectives and Enquiries 9, no. 2 (May 10, 2012): 89–99. http://dx.doi.org/10.4312/elope.9.2.89-99.

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My article discusses the theoretical and practical implications of applying the methodology of cultural studies, as it is delineated by Stuart Hall, in the East-Central European context. Despite the celebrated “internationalization” of the discipline as well as “de-Eurocentrizing” initiatives, a number of scholars, such as G. C. Spivak and Hall himself, claim that research taking a cultural studies approach has offered little innovative intervention in recent years, and the discipline remains defined by a Western, (post)modern theoretical framework. I argue that scholars in Hungary (and Slovenia) have an unprecedented opportunity to contribute to the field, yet in order to avoid falling into the trap of repeating obvious claims and conclusion, we need to take an approach that Spivak associates with the toleration of uncertainty and paradox, and Jessica Benjamin calls intersubjective interaction.
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Setiawan, Rahmat. "Subaltern, Politik Etis, dan Hegemoni dalam Perspektif Spivak." Jurnal POETIKA 6, no. 1 (September 7, 2018): 12. http://dx.doi.org/10.22146/poetika.35013.

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Istilah subaltern merujuk pada populasi yang secara sosial, politik, dan geografis ditundukkan oleh suatu kelompok yang menguasai mereka. Dari sana kita memahami bahwa selalu ada praktik hegemonik dalam diskusi subaltern yang mana suara mereka selalu dimanipulasi secara etis sebagai bagian dari praktik politik suatu kelompok untuk mendominasi. Itu mengapa kelompok subaltern merupakan alat dari suatu praktik hegemonik yang melambangkan dominasi politik, militer, sosial, dan bahkan kultural oleh suatu kelompok di atas kelompok lainnya. Karena hegemoni bersifat tak langsung, maka praktik ini biasanya dioperasikan melalui hal-hal yang bersifat ideologi dan cenderung etis terhadap kelompok yang akan dikuasai, dan dalam kajian teoretis Spivak, kelompok subaltern adalah kelompok yang suaranya selalu direpresentasikan, sementara representasi hanyalah alat untuk menuju dominasi nyata. Oleh karena itu, topik mengenai subaltern adalah mengenai bentuk praktik politik etis kelompok hegemon terhadap kelompok subaltern yang menjelaskan adanya hegemoni yang bertopeng. Kata Kunci: Subaltern, Politik Etis, Hegemoni, dan Spivak.
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Setiawan, Rahmat. "Subaltern, Politik Etis, dan Hegemoni dalam Perspektif Spivak." Poetika 6, no. 1 (September 7, 2018): 12. http://dx.doi.org/10.22146/poetika.v6i1.35013.

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Istilah subaltern merujuk pada populasi yang secara sosial, politik, dan geografis ditundukkan oleh suatu kelompok yang menguasai mereka. Dari sana kita memahami bahwa selalu ada praktik hegemonik dalam diskusi subaltern yang mana suara mereka selalu dimanipulasi secara etis sebagai bagian dari praktik politik suatu kelompok untuk mendominasi. Itu mengapa kelompok subaltern merupakan alat dari suatu praktik hegemonik yang melambangkan dominasi politik, militer, sosial, dan bahkan kultural oleh suatu kelompok di atas kelompok lainnya. Karena hegemoni bersifat tak langsung, maka praktik ini biasanya dioperasikan melalui hal-hal yang bersifat ideologi dan cenderung etis terhadap kelompok yang akan dikuasai, dan dalam kajian teoretis Spivak, kelompok subaltern adalah kelompok yang suaranya selalu direpresentasikan, sementara representasi hanyalah alat untuk menuju dominasi nyata. Oleh karena itu, topik mengenai subaltern adalah mengenai bentuk praktik politik etis kelompok hegemon terhadap kelompok subaltern yang menjelaskan adanya hegemoni yang bertopeng. Kata Kunci: Subaltern, Politik Etis, Hegemoni, dan Spivak.
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Spivak, Gayatri Chakravorty, Gianmaria Colpani, and Jamila M. H. Mascat. "Epistemic daring: an interview with Gayatri Chakravorty Spivak." Postcolonial Studies 25, no. 1 (January 2, 2022): 136–41. http://dx.doi.org/10.1080/13688790.2022.2030600.

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50

Best, Beverley. "Postcolonialism and the Deconstructive Scenario: Representing Gayatri Spivak." Environment and Planning D: Society and Space 17, no. 4 (August 1999): 475–94. http://dx.doi.org/10.1068/d170475.

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