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Journal articles on the topic 'Subaltern studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2025

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1

Vianna Vasconcellos, Dora. "NOTAS SOBRE A CONSCIÊNCIA DAS CLASSES SUBALTERNAS EM ALGUNS ESTUDOS BRASILEIROS." Caderno CRH 32, no. 85 (June 7, 2019): 149. http://dx.doi.org/10.9771/ccrh.v32i85.20081.

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<p>Neste artigo, destaca-se a importância de alguns estudos que se dedicaram a compreender o agir político das classes subalternas por meio da análise do fenômeno religioso do fanatismo ou do messianismo. É o que se depreende dos ensaios pioneiros de Nina Rodrigues e Arthur Ramos e das análises sociológicas de Roger Bastide e Maria Isaura Pereira de Queiroz. Com a passagem do ensaio para a sociologia consolidou-se a explicação da crença messiânica pela noção de mana. A partir disso, uma nova interpretação foi elaborada para os anseios políticos da classe subalterna e para a liderança a que ela se conforma.</p><p><strong>NOTES ON THE CONSCIENCE OF SUBALTERN CLASSES IN SOME BRAZILIAN STUDIES </strong></p><p>The article emphasizes the importance of some studies dedicated to understand the subaltern classes performance through the analysis of fanaticism or the messianism phenomena. That can be noticed on pioneer essays of Nina Rodrigues and Arthur Ramos, and in the sociological analysis of Roger Bastide and Maria Isaura Pereira de Queiroz. With the passage from essay to sociology, the explanation of messianism was consolidated by the notion of mana. This new perspective enable us to elaborate another interpretation of the political aspirations of subaltern classes, as well as the leadership that they allow to be subjected.</p><p>Key-words: Conscience of subaltern classes. Messianism. Brazilian social thought. Sociology</p><p><strong>NOTES SUR LA CONSCIENCE DES CLASSES SUBALTERNES DANS CERTAINSETUDES BRESILIENS </strong></p><p>L´article met en evidence l’importance de certains études qui se dediquent à comprendre l’actuation politique des classes subalternes à travers de l’analyse du phénomène du fanatisme ou messianisme. C’est cella qui on peut retrouver dans des essais pionniers de Nina Rodrigues et de Arthur Ramos, et dans les analyses sociologiques de Roger Bastide et Maria Isaura Pereira de Queiroz. On observe qui, avec la passage du essai à la sociologie, se consolide la explication de la croyance messianique par la notion demana. Avec cette nouvelle perspective s`elabore une nouvelle intérpretation sur les aspirations de la classe subalterne, aussi qu’une compreension de la leadership à laquelle cette classe se conforme.</p><p>Mots-clés: Conscience de la classe subalterne. Messianisme. Pensée socialle brésilienne. Sociologie.</p><p> </p>

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2

Chandani, Vikas, and Dheeraj Kumar. "Means and Measures of Modern Subaltern Feminism." Integrated Journal for Research in Arts and Humanities 3, no. 4 (July 31, 2023): 90–93. http://dx.doi.org/10.55544/ijrah.3.4.12.

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For the past decade, subalterns all around the globe have been speaking out, in different forms, with different voices, shouting, and whispering, giving expression to a historically significant rebellion. Subaltern feminists across the continent are taking to the streets and public spaces to make their voices heard after feeling silenced for so long in the private, invisible spaces they have traditionally occupied. This unadulterated encounter has not only altered subalterns' day-to-day lives, but also their values and ideas about social and personal relations, thereby highlighting subalterns' antecedent resistance. The main objective of this paper is to understand how subaltern feminist indentured women’s cries, degradation and dehumanization, and the politics of change and control that impacted their social organization. Within the theoretical framework of subaltern studies, this paper analyzes and discusses secondary data gleaned from print and digital sources such as books, newspapers, and websites. The author takes a discursive approach, allowing readers to delve into Indian and Afro-American subaltern studies while also gaining access to multiple major perspectives on subaltern feminism. The paper tracks the resistance against oppression voiced by marginalized women in South America and India.

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3

Satyanarayana, P. "SUBALTERN STUDIES." International Journal of Research -GRANTHAALAYAH 4, no. 4 (April 30, 2016): 8–12. http://dx.doi.org/10.29121/granthaalayah.v4.i4.2016.2748.

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This paper explores the roots of the term ‘Subaltern’. The form of literature is backed by the history from time to time. The participation of the tribes in revolutions against the then ruling agencies escapes from the history proper. The unwritten languages of the tribes are posing a challenge. They are undermined. The 80 languages have not been brought to the pages of constitution of India. A language spoken by 10, 000 people have to be recognized as a language. There is a dire necessity of the study of folklore. In the multicultural society there is a need for projecting the life-s style and culture of the tribal population. The human rights speak volumes of betterment and welfare of the tribals on the norms of equality, fraternity and liberty. The evaluation of Subaltern studies has been traced right from the past to the present context in the paper to the extent possible. Mahasveta Devi’s visison is presented along with illustrations of her reasoning. The need for emergence of trends is emphasized in view of the humanitarian outlooks. The Telangana and Andhra Pradesh states are taken up for tracing the subaltern element with a few episodes emanating from history and folklore. Thus the retrospects and the prospects gauged in the paper will justify the Subaltern Studies.

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4

Susilawati, Ayu, and Wajiran Wajiran. "A REPRESENTATION OF ZAINICHI AS SUBALTERNS IN MIN JIN LEE’S PACHINKO: POSTCOLONIAL STUDIES." Lire Journal (Journal of Linguistics and Literature) 8, no. 2 (August 13, 2024): 245–57. http://dx.doi.org/10.33019/lire.v8i2.319.

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This study aims to analyse the representation of Zainichi as Subalterns in Min Jin Lee's Pachinko. The subject of the subalterns is the Korean diaspora, who are struggling against oppression, marginalization, and discrimination in Japanese society. The researcher uses descriptive and qualitative research methods, while Gayatri Chakravorty Spivak's subaltern theory has been applied to the selected text. The data will be taken from many aspects such as dialogues, depiction of the situation or event, characters, etc. This study analysed two problems: (1) How is the representation of Zainichi as Subalterns in Min Jin Lee's Pachinko? (2) How is the subaltern resisting the impact of subalternity in Min Jin Lee's Pachinko? First, the results of this study reveal that the form of discrimination and marginalization experienced by Zainichi are indicative of the existence of subalternity in Japan, which was represented in the Pachinko written by Min Jin Lee. Secondly, this research reveals that hybridity and ethical politics became Zainichi's way of speaking out as a form of resistance to subalternity. Moreover, the Korean diaspora and their descendants represented the subalterns in Pachinko. At the same time, women are considered inferior to men and people who have ideologies and beliefs that are different from Japanese ideology. This study is fascinating because subaltern issues exist long after the postcolonial period

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5

Webber, Sabra J. "Middle East Studies & Subaltern Studies." Middle East Studies Association Bulletin 31, no. 1 (July 1997): 11–16. http://dx.doi.org/10.1017/s0026318400034830.

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Despite the physical proximity of the birthplace of Subaltern Studies, South Asia, to the Middle East and despite the convergent, colliding histories of these two regions, scholars of the Middle East attend very little to the Subaltern Studies project or to the work of Subaltern Studies groups. Although certain stances of Fanon and Said, with their focus on cultural strategies of domination and resistance, have a currency in Middle Eastern studies, no literary theorist, folklorist, anthropologist, political scientist or historian in the field of Middle Eastern Studies, so far as I am aware, explicitly draws upon Subaltern Studies with any consistency as an organizing principle for his or her studies. It is the Latin Americanists (and to a lesser degree Africanists) who have been most eager to build on South Asian Subaltern Studies to respond to Latin American (or subsanaran African) circumstances. Perhaps it is time to take a closer look at what Subaltern Studies might contribute to Middle Eastern studies if we were to make a sustained effort to apply and critique that body of literature.

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6

Merle, Isabelle. "Les Subaltern Studies." Genèses 56, no. 3 (2004): 131. http://dx.doi.org/10.3917/gen.056.0131.

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7

Fox, Richard G., Ranajit Guha, and Gayatri Chakravorty Spivak. "Selected Subaltern Studies." Contemporary Sociology 18, no. 6 (November 1989): 886. http://dx.doi.org/10.2307/2074178.

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8

Hauser, Walter, Ranajit Guha, and Gayatri Chakravorty Spivak. "Selected Subaltern Studies." American Historical Review 96, no. 1 (February 1991): 241. http://dx.doi.org/10.2307/2164184.

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9

Irmawati, Irmawati, and Wahyu Gandhi G. "SUBALTERNITAS TOKOH DIAH AYU DAN MAHARANI: ANTARA KUTUKAN DAN SENJATA." Adabiyyāt: Jurnal Bahasa dan Sastra 5, no. 2 (February 17, 2022): 133. http://dx.doi.org/10.14421/ajbs.2021.05201.

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The story of “Kutukan Dapur” by Eka Kurniawan presents a colonial setting: Dutch colonialism and postcolonialism in the image of two characters, Diah Ayu and Maharani. Maharani is in patriarchal shackles, which is ingrained in her family life and social structure. Meanwhile, Diah Ayu is in the bonds of Dutch colonialism, which is brought back by the author. Both are in a subaltern position but in different conditions. Based on this description, this research asks two questions which are analyzed using Gayatri Spivak's subaltern theory, (1) what the position of Diah Ayu and Maharani in "Kutukan Dapur" short story, and (2) how the subaltern is constructed through the efforts of the two characters to get out of that position is. The method used is qualitative. The narratives are classified and analyzed to understand the subaltern's position and construction and its resistance efforts. This research indicates that Maharani and Diah Ayu are subalterns of Maharani dominated by patriarchy, while Diah Ayu is dominated by Dutch colonialism. Maharani fought back, but only with an idea or ideas. Unlike Diah Ayu, she is able to fight in a real form. However, as the author, Eka is trapped in a biased construction in addition to gender bias and representation. In subaltern studies, representation is only a tool towards more real domination. The two figures seem to be fighting against the power structure (colonial and patriarchal) but are still trapped in the dominance of the other.

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Lee, Christopher J. "Subaltern Studies and African Studies." History Compass 3, no. 1 (December 21, 2005): **. http://dx.doi.org/10.1111/j.1478-0542.2005.00162.x.

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Góes, Camila Massaro de. "Antonio Gramsci e a tradução do Marxismo na Índia." Cadernos Cemarx, no. 7 (February 6, 2015): 179–92. http://dx.doi.org/10.20396/cemarx.v0i7.10887.

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Esse artigo possui o objetivo de apresentar os resultados de um estudo exploratório sobre a apropriação do pensamento político e social de Antonio Gramsci no âmbito dos chamados Subaltern Studies, destacando os trabalhos de Dipesh Chakrabarty, Gyanendra Pandey, Partha Chatterjee, Ranajit Guha e Gayatri Chakravorty Spivak. Por meio desse estudo pretendeu-se identificar as formas de tradução do pensamento gramsciano e, principalmente, dos conceitos de hegemonia e subalterno pelos Subaltern Studies e individualizar a contribuição específica destes para a compreensão dos processos de constituição de uma direção político-cultural na sociedade.

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12

Kopf, David, David Arnold, and David Hardman. "Subaltern Studies, Vol. 8." Journal of the American Oriental Society 116, no. 4 (October 1996): 754. http://dx.doi.org/10.2307/605451.

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Kopf, David, Amin Shahid, and Dipesh Chakrabarty. "Subaltern Studies, Vol. 9." Journal of the American Oriental Society 119, no. 1 (January 1999): 192. http://dx.doi.org/10.2307/605599.

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Chukwulobe, Innocent Chimezie, Zainor Izat Zainal, Hardev Kaur Jujar Singh, and Mohammad Ewan Awang. "Rethinking Ecological Subalterns in Tanure Ojaide’s The Activist." Pertanika Journal of Social Sciences and Humanities 29, no. 4 (December 14, 2021): 2799–813. http://dx.doi.org/10.47836/pjssh.29.4.38.

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This study explores the concept of subaltern and how its meaning has evolved over the years within the broader scope of postcolonial theory. The study shall trace the concept of subaltern from its anthropocentric meaning in Antonio Gramsci’s writings to Ranajit Guha and Gayatri Spivak’s ideological perspectives. We shall also trace its inroad into the ecocritical study in the works of Michael Egan and Sergio Ruiz Cayuela while maintaining its anthropocentric leaning. The study shall further attempt a redefinition of the subaltern concept to accommodate non-humans in the class of the subordinated social group. Bearing in mind the anthropocentric leaning of the concept of the subaltern, which excludes non-human members of the ecology, we shall redefine the term from its previous usage in environmental literary studies and expand it to include non-humans as a subordinated group. The study shall analyse the relationship between humans and non-humans to determine if non-humans are treated as subordinates or worse than subordinated humans. The study shall draw instances from Tanure Ojaide’s The Activist (2006) to justify the classification of non-humans as the ultimate ecological subalterns of the Niger Delta Environment. We shall consider human relationships with non-humans (land, air, water, animals, vegetation, sea lives) to determine their status as subalterns. The crux of the study is basically to expand the scope of the subaltern theory by analysing the environmental despoliation prevalent in the oil-rich Niger Delta environments of Nigeria.

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Singh, Rajni. "The New Subaltern Speaks Now." Archiv orientální 90, no. 2 (October 27, 2022): 309–31. http://dx.doi.org/10.47979/aror.j.90.2.309-331.

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Among the many subalterns in India, Dalit women are the most vulnerable. This category of subaltern is built on the intersections of caste, class, and gender. There has been a long history of systematically silencing and othering them through systemic violence and repressive mechanisms. However, growing awareness among these subalterns of their social status has led to a new category of subaltern who dares to speak about their social realities by unmasking their historical subordination and by sharing their everyday experiences—for example, their experiences of being a Dalit and a Dalit woman. Life Writings by Dalit women reflect the Dalit feminist consciousness which is central to the understanding of the institutions of power and the way it operates, exacerbating the suffering of these women. Urmila Pawar’s Aaydaan (a generic term used for all the things woven from bamboo), translated from Marathi into English with the title The Weave of My Life: A Dalit Woman’s Memoirs, deals with the lives of Dalit Mahar women who face intersectional discrimination as Dalit, as women, and as poor women. By offering the historical realities of Mahar women, the narrative challenges structural injustice first by unmasking the historical subordination of these women and then by tracing its continuity to show how discrimination manifests at the present time. The paper attempts to demonstrate how Dalit women’s experiences are built around differences and the manner in which the Dalit female narratives expose structural barriers and in the process constitute a new knowledge—a Dalit feminist epistemolog —thereby making spaces for an enriched feminist theory.

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Naulakha, Jitendra Singh. "Subaltern Studies: An Historical Study." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 11 (November 12, 2022): 138–42. http://dx.doi.org/10.31305/rrijm.2022.v07.i11.022.

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A people's recorded fight for greater freedom and a more profound understanding of the human condition is history. Everyone has the potential to be a hero. Indeed, societal cataclysms that have altered the course of history have occurred on multiple occasions as a result of popular initiative. Because human beings are the driving force behind all historical events, the subaltern perspective revolves around them. Opponents of the dominant, elitist approach to studying and understanding the past argue that subaltern studies of history provide a better alternative. This approach to historical analysis, sometimes called "history from below," seeks to build the paradigm of subaltern consciousness as it has existed in many forms, locations, and eras. History is being rewritten with the new "subaltern studies" movement.

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17

Awasthi, Prabeen Kumar. "Politics of Subaltern Consciousness: The Substantive Representation of the Margins in Nehru’s Toward Freedom and Roy’s The Ministry of Utmost Happiness." Literary Studies 35, no. 01 (March 9, 2022): 77–87. http://dx.doi.org/10.3126/litstud.v35i01.43677.

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Despite being placed at the bottom of the society, Indian subalterns have always gained central position in the political sphere. This paper investigates the substantive representation of marginalized groups and the way they employ their consciousness to dismantle injustices by analyzing Jawaharlal Nehru’s autobiography Toward Freedom (1936) and Arundhati Roy’s novel The Ministry of Utmost Happiness (2017). The subaltern struggle in the society in the quest of their autonomous self and it is achieved with the help of continuous resistance on their part. Colonized Indians display their resistance to counter the British Raj. In the like manner, Hijras, women and Dalits resist the conventional norms of the mainstream by developing anti-normative body and by adopting new roles in the society. Delving on Antonio Gramsci, Gayatri Chakravorty Spivak, and Ranajit Guha’s ideas of the subaltern, this study analyzes the life of the colonized Indians, the transgender, and the untouchables located in the periphery of social, economic and political strata of the colonial and the post-millennial India. Besides the Subaltern Studies’ scholars, Tamen and Garnett’s notion on ‘self,’ ‘interpretation,’ ‘agency’ and ‘resistance’ have been applied to show the way subalterns overcome their subordination in the existing social order. From the standpoint of Nehru’s promise, this study critiques the politics and the position of the subaltern in the first decade of the twentieth century as presented in Roy.

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Clarke, Sathianathan. "VIEWING THE BIBLE THROUGH THE EYES AND EARS OF SUBALTERNS IN INDIA." Biblical Interpretation 10, no. 3 (2002): 245–66. http://dx.doi.org/10.1163/156851502760226266.

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AbstractThis paper sets out to do four things. First, it situates the concept of Subalterns in the Indian context. Caste plays an important part in its definition. Subalterns are the outcaste (Dalits) and non-caste (Adivasis) communities in the process of contracting a labouring people's solidarity. Second, it submits a methodological argument. In dialogue with postcolonial discourse on biblical interpretation, it makes the case that subalternity is characterized by the primary interplay of domestic, local and particular mechanisms of power. Thus, this location must be the starting point for interrogating the Bible from the Subalterns' viewpoint. Third, it examines the complex pattern of changes that the Bible brought about for Subalterns. Three aspects are accentuated while discussing the Bible in relation to Subalterns in India: the Bible entered into a Subaltern world that already had a long history of iconizing material objects of sacred power; the Bible was an important instrument for expounding and expanding colonial mission activity; the Bible functioned as an alternate canon within the worldview of Hinduism, which kept its sacred book (Vedas) beyond the reach of Dalits and Adivasis. Finally, it extrapolates three aspects of Subaltern biblical hermeneutics in India. There is an attribute of generosity employed in retrieving universal axioms from the Bible, which is not devoid of imaginative contextual amplification in its application to human life. Moreover, Subalterns' interpretation of the Bible is directed by the goal of transformation rather than understanding. Furthermore, the summons of Subalterns' hermeneutics is not only to take up the challenge of working within the multiscriptural context but also to take seriously the ramifications of doing hermeneutics in the multimodal and multimedia context of the Dalits and the Adivasis of India.

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Fortunae, Benedicta Stella. "UNRAVELLING IMAGE OF BOORI MA: A CASE OF SUBALTERN WOMAN IN JHUMPA LAHIRI’S A REAL DURWAN." Dialectical Literature and Educational Journal 8, no. 1 (June 26, 2023): 21–28. http://dx.doi.org/10.51714/dlejpancasakti.v8i1.92.pp.21-28.

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A Real Durwan is a short story collection by Jhumpa Lahiri. The story chronicles Boori Ma, a sixty-four-year-old woman who works as Durwan, the gatekeeper and sweeper in an old building. She is a refugee from the 1947 Partition between India and Pakistan. It also portrays the condition of a woman who is ‘naturally’ considered a second-class citizen in a patriarchal society. This paper uses qualitative research method to support the analysis. Gayatri Spivak, a prominent scholar, and critic in Postcolonial studies, describes the woman as a subaltern. The subaltern refers to a person who is excluded and silenced in society. Spivak concludes that subalterns cannot speak because of repressive power and domination. Boori Ma is the portrayal of a subaltern woman. She is the main female character who experiences quadruple discrimination in relation to her gender, age, capital, and identity. Ultimately, she remains voiceless and has no choice but to leave her house due to hatred and defamation from an elite group. This paper is expected to examine four categories of discrimination: socioeconomic, ageism, gender, ethnic, and culture, and its relation to injustice towards a subaltern woman. In conclusion, it is proved that the subaltern cannot speak due to the never-ending discrimination.

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Duraccio, Caterina. "voci delle intersezioni: Postcolonialismo e femminismo." Revista Internacional de Pensamiento Político 16 (January 28, 2022): 161–76. http://dx.doi.org/10.46661/revintpensampolit.6280.

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All’inizio degli anni ’80 nell’Università di Delhi, un gruppo di studiosi si riunisce per riflettere sulle relazioni tra Occidente ed Oriente. Il collettivo nato dallo storico Ranajit Guha, prende il nome di Subaltern Studies, richiamando le teorie gramsciane sulla subalternità. L’analisi dei rapporti di dominio e soggezione tra coloni e colonizzati è centrale nello sviluppo di queste nuove teorie postcoloniali. I protagonisti di questo fervente dibattito non circoscrivono il postcolonialismo dentro precisi confini geografici: la condizione postcoloniale è principalmente ideologica, poiché nasce come prodotto delle relazioni e dei processi storici di colonizzazione. All’interno dei Subaltern Studies, la studiosa Gayatry Chakravorty Spivak (1985) si interroga sull’assenza del soggetto femminile nel discorso dei suoi colleghi, ponendo una domanda fondamentale per la teoria postcoloniale e per la teoria femminista: “La subalterna può parlare?” (1988). La donna appare un soggetto ventriloquizzato e costantemente rappresentato e definito dallo sguardo dell’altro. Spivak centra l’attenzione sul bisogno di autodeterminazione del soggetto femminile. Alla voce della filosofa indiana fanno eco le femministe chicanas e afroamericane, che dagli Stati Uniti reclamano un femminismo che tenga conto di tutte le subalternità che agiscono sul corpo femminile, prima fra tutte la razza. La declinazione dell’intersezione tra sesso, razza e classe assume un ruolo fondamentale sia nella teoria postcoloniale che in quella femminista. Nel presente lavoro si analizzano le principali rivendicazioni e le strategie di resistenza usate dalle voci delle subalterne, che marcano alcuni momenti di incontro/confronto tra femminismo e postcolonialismo.

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Bagade, Umesh, Yashpal Jogdand, and Vaishnavi Bagade. "“Subaltern Studies and the Transition in Indian History Writing”." Critical Philosophy of Race 11, no. 1 (January 2023): 175–208. http://dx.doi.org/10.5325/critphilrace.11.1.0175.

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Abstract Umesh Bagade’s historic critique of the caste blindness of the Subaltern Studies project retraces its emergence as a criticism of the Nationalist and Marxist schools of Indian history. He shows how the subaltern historians borrowed Antonio Gramsci’s concept of “subaltern” in order to retain a broadly Marxist framework without “class” but discarded the crucial Gramscian emphasis on oppression and economic exploitation. They grievously misread, confused, or omitted caste as a “system” when they constructed their model of the subaltern as subordinate but autonomous. The caste system functioned as a graded inequality with close links to patriarchy in which the lower castes were oppressed, exploited, and subordinated rather than autonomous. A homogenized “subaltern” status thus lumped the oppressed lower-caste peasants and the tribal peasantry with upper-caste peasantry. It was not acknowledged that the “solidarity” that expanded the base of subaltern revolt was achieved through coercion of the lower castes and women. The subaltern cultural “consciousness” of caste Panchayats, which was central to the project’s epistemology, was governed by Brahmanical religion and culture. The kinship relations that comprised peasant solidarities were built on endogamous caste practices. Predictably, the Subaltern Studies project found a close affinity with postmodernism and eschewed the question of emancipatory politics. The project therefore excluded anticaste mobilizations from the purview of “subaltern revolts” and simultaneously rejected the need for a comprehensive historical interpretation in which the caste system and patriarchy could be analyzed and opposed. In exposing the biases and lacunae of subaltern historiography, Bagade provides a clinical observation of history with an eye on history’s ability to influence reality. He shows the path that was not taken, which anticaste scholarship is now forging.

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Quataert, Donald. "Pensée 2: Doing Subaltern Studies in Ottoman History." International Journal of Middle East Studies 40, no. 3 (August 2008): 379–81. http://dx.doi.org/10.1017/s0020743808080975.

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As explained by one of its founders, subaltern studies seeks to counteract histories written by elites, about elites, and for elites that ignore the majority of society. Through this examination, the urban poor, workers, and peasants of India, the original focus of attention, are agents in the formation of their subaltern consciousness: the “agency of change is located in the insurgent or the ‘subaltern.’”

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Prakash, Gyan. "Subaltern Studies as Postcolonial Criticism." American Historical Review 99, no. 5 (December 1994): 1475. http://dx.doi.org/10.2307/2168385.

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Gorringe, Hugo. "Subaltern Politics and Dalit Studies." Journal of Imperial and Commonwealth History 37, no. 1 (March 2009): 151–55. http://dx.doi.org/10.1080/03086530902757787.

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Schwarz, Bill. "Subaltern Histories." History Workshop Journal 89 (December 26, 2019): 90–107. http://dx.doi.org/10.1093/hwj/dbz046.

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Abstract Bill Schwarz reviews the work of the South Asian Subaltern Studies historians of the 1980s and 1990s. Formed in the afterlives of the British Communist Historians Group of the 1940s to the 1970s, the Subaltern Studies collective determined to understand what that inherited historiographical paradigm would look like if the question of colonialism were located at its core. He asks also why it was that the History Workshop approaches to history, which began from a similar starting point and sought to recast how history was conceived – emphasizing less colonialism than gender/sexuality – were relatively deaf to the kindred historical project, when each approach was grappling with similar conceptual issues.

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SIVARAMAKRISHNAN, K. "Situating the Subaltern: History and Anthropology in the Subaltern Studies Project." Journal of Historical Sociology 8, no. 4 (December 1995): 395–429. http://dx.doi.org/10.1111/j.1467-6443.1995.tb00173.x.

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Green, Marcus E. "QUEM CENSUROU GRAMSCI?" Revista Novos Rumos 58, no. 2 (December 17, 2021): 85–96. http://dx.doi.org/10.36311/0102-5864.2021.v58n2.p85-96.

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Desde os anos 1990 “grupos sociais subalternos” tem se tornado uma das categorias Gramscianas mais proeminentes e vastamente usadas. A recepção internacional da categoria se deve amplamente ao trabalho de Ranajit Guha e ao grupo de historiadores Ingleses e Indianos que fundaram o Coletivo Sul-Asiático de Estudos Subalternos (South Asian Subaltern Studies Collective). Na discussão inaugural da série Estudos Subalternos, Guha citou Gramsci como uma das maiores influencias na fundação do coletivo de pesquisas.

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Thomas, Peter D. "Refiguring the Subaltern." Political Theory 46, no. 6 (April 5, 2018): 861–84. http://dx.doi.org/10.1177/0090591718762720.

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The subaltern has frequently been understood as a figure of exclusion ever since it was first highlighted by the early Subaltern Studies collective’s creative reading of Antonio Gramsci’s carceral writings. In this article, I argue that a contextualist and diachronic study of the development of the notion of subaltern classes throughout Gramsci’s full Prison Notebooks reveals new resources for “refiguring” the subaltern. I propose three alternative figures to comprehend specific dimensions of Gramsci’s theorizations: the “irrepressible subaltern,” the “hegemonic subaltern,” and the “citizen-subaltern.” Far from being exhausted by the eclipse of the conditions it was initially called upon to theorize in Subaltern Studies, such a refigured notion of the subaltern has the potential to cast light both on the contradictory development of political modernity and on contemporary political processes.

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Nwachukwu, Ogbu Chukwuka, Oyeh O. Otu, and Onyekachi Eni. "War and the subaltern: Voice as power in Buchi Emecheta’s Destination Biafra." Tydskrif vir Letterkunde 58, no. 2 (October 18, 2021): 81–89. http://dx.doi.org/10.17159/tl.v58i2.8598.

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In Africa, as in most other parts of the world, whenever there is war (or massive violence of any other hue), the common people are used as cannon fodder to protect the powerful upper class formulators of the letters of the war. Women and children are easily the most vulnerable. They are raped, tortured, murdered, starved, widowed, and exposed to all sorts of insecurity and depredation. In the end they are marginally characterized in upper class, male-centered war discourse. In this research, we locate the voice of the subaltern in Buchi Emecheta’s civil war novel, Destination Biafra (1982). We utilize Subaltern Studies in a qualitative approach to offer the needed agency to female subalterns as well as a few other marginalized groups. We map the trajectory of these voices and show that the subaltern woman and the other margins denounce colonial complicity in the androcentric war, and would rather the society eschewed violence as conflict resolution strategy. With this study we fill an existing gulf in the Nigerian Civil War narrative and create an alternative discourse against the largely upper class, male-centered voices that have hitherto characterized civil war novels.

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Sapkota, Muna. "Women as Subalterns in Jhumpa Lahiri’s “The Treatment of Bibi Haldar” and “A Real Durwan”." SCHOLARS: Journal of Arts & Humanities 3, no. 2 (August 28, 2021): 135–43. http://dx.doi.org/10.3126/sjah.v3i2.39437.

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This paper aims to investigate the hysteric tendencies, inconsistent speeches and silences of woman in Jhumpa Lahiri’s two short stories “The Treatment of Bibi Haldar” and “The Real Durwan.” The paper addresses this objective through the application of subaltern perspective: subaltern cannot speak. More specifically, single, poor and helpless women’s position and their inability to speak in need are analyzed in the light of subaltern studies. These two stories expose the issue of hysteric woman and an elderly street woman with different stories, respectively. The disadvantaged women’s inability to speak – parallels the subaltern’s inability to speak. This paper analyses hysterical tendencies, inconsistent behavior of Lahiri’s protagonists as the outburst, thus, the subtle ways of resistance. Thus, the paper draws the conclusion that Lahiri’s stories demonstrate economically and socially marginalized woman who lack the act of protest as they cannot speak, tending to develop the different verbal and physical inconsistencies.

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Masselos, Jim. "The dis/appearance of subalterns: A reading of a decade of subaltern studies." South Asia: Journal of South Asian Studies 15, no. 1 (June 1992): 105–25. http://dx.doi.org/10.1080/00856409208723162.

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Mukharji, Projit Bihari. "Subaltern Surgeries." Osiris 36 (June 1, 2021): 89–112. http://dx.doi.org/10.1086/714222.

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Ferretti, Federico. "Subaltern geographies." Social & Cultural Geography 21, no. 9 (September 15, 2020): 1338–40. http://dx.doi.org/10.1080/14649365.2020.1822077.

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Churkin, Mikhail K. "“Subalterns” of Colonization in the Scholarly, Journalistic and Literary Heritage of Nikolai Yadrintsev." Imagologiya i komparativistika, no. 15 (2021): 236–47. http://dx.doi.org/10.17223/24099554/15/14.

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Modern postcolonial studies have developed the definition of internal colonization as a system of regular practices of colonial government and knowledge within the political boundaries of the state. On this scale, relations are formed between the state and its subjects, in which the state treats its subjects as subdued in the course of the conquest, and its own territory as conquered, mysterious, and requiring settlement and “inculturation” from the center. At the same time, the main elements of imperial domination, implemented through coercion, are cultural expansion, hegemony of power, ethnic assimilation within the state borders. The Russian culture of the 19th century formed the plot of internal colonization. It was built around the conflict between the “Man of Power and Culture” and the “Man from the People”. The latter is positioned in the article as a “colonial subaltern” – a disadvantaged, marginalized individual (group) with limited subjectivity. The concept of the subaltern, which is based on A. Gramsci’s idea of hegemony as a variant of voluntary acceptance of relations of domination, suggests that the dominance of the “Man of Power and Culture” is based on the consent of the governed rather than on the methods of violence and genocide. The assertion of the fact that Russia is created through self-colonization and self-sacrifice, and Russian identity is both that of the sovereign and of the subaltern, requires adequate argumentation through rereading and interpreting the plots of internal colonization. In the center of internal colonization are the well-known events of Siberian history: exile and katorga, resettlement, non-Russian question, social life of the borderland, etc. The literary heritage of Nikolai Yadrintsev (articles, poems, feuilletons) provides an opportunity not only to reconstruct the images of “colonial subalternity”, to reconstruct significant episodes of the collective biography of subalterns or to rank them as the indigenous population, old-timers of the region, resettlers from European Russia, but also to hear the voices of the “subalterns” themselves. The postcolonial perspective of the study of the literary works of Yadrintsev, a representative of the liberal segment of the Russian sociopolitical discourse, opens up prospects for identifying the practices and forms of resistance of the voiceless subalterns, the mechanisms of their oppression by both the colonialists and the traditional patriarchal power. When formulating the key findings of the study, the author takes into account that “subalterns”, as a category of the internal colonization process, are initially in double exclusion: their “invisibility” and “inaudibility” is replaced by the right of competing political actors to represent the interests of the subaltern. This invariably creates the danger of perceiving subalterns as coherent political subjects.

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Fracchia, Joseph. "Subaltern Studies 1 and Collective Memories in Piana degli Albanesi: Methodological Reflections on a Historiographical Encounter." Asian Journal of Social Science 32, no. 2 (2004): 247–73. http://dx.doi.org/10.1163/1568531041705112.

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AbstractThe following essay is a set of reflections prompted by my encounter with the writings of several Subaltern Studies authors during the period in which I was working on collective memories in the Siculo-Albanian village, Piana degli Albanesi. My encounter with Subaltern Studies, though limited, has been richly suggestive in providing new ways of thinking about collective memories, and perhaps also in rethinking a major point of theoretical contention within Subaltern Studies itself. This essay will address both of these issues. It is organized around two problem complexes emerging from the historiographical affinities between Subaltern Studies and Pianese peasants, both immediately pertinent to the study of collective memory: the delineation of collectives and the class framework of experience; and (subaltern) bodies as sites of memory. Encounters, however, are seldom one-way streets. Woven into my analysis of collectives and their memories is a comment on, possibly a contribution to, the theoretical debate that resulted in an abrupt shift in the intellectual history of Subaltern Studies from its initial focus on reconstructing forms of peasant consciousness to its later concern with deconstructing discourses.

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Rich, Paul. "Subaltern Sombrero Studies: Underclasses Get Notice." Journal of Interamerican Studies and World Affairs 39, no. 2 (1997): 187–95. http://dx.doi.org/10.2307/166515.

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Comberiati, Daniele. "‘Oltre lo steccato'. Subaltern Italian studies." Incontri. Rivista europea di studi italiani 30, no. 2 (December 18, 2015): 144. http://dx.doi.org/10.18352/incontri.10118.

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Rabasa, José. "The comparative frame in subaltern studies." Postcolonial Studies 8, no. 4 (November 2005): 365–80. http://dx.doi.org/10.1080/13688790500375074.

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Thurner, Mark. "The Latin American Subaltern Studies Reader." Hispanic American Historical Review 82, no. 4 (November 1, 2002): 778–80. http://dx.doi.org/10.1215/00182168-82-4-778.

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Gultom, Natan. "“THE SHAWL”, THE SUBALTERN, AND THE CASE OF THE SUBALTERN GENOCIDE." LiNGUA: Jurnal Ilmu Bahasa dan Sastra 14, no. 1 (June 29, 2019): 153–60. http://dx.doi.org/10.18860/ling.v14i1.6760.

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Holocaust studies post-World War II have found ways in intersecting to other studies within the Postmodern era. In 1980, a short-story “The Shawl” was written depicting a holocaust brutality done towards the Jews. The story revolves around a Jewish woman, Rosa, that lived through the bitterness of seeing her daughter, Magda, being slaughtered in a concentration camp. In the context of “The Shawl”, this article would like to describe the relationship between holocaust studies and the subaltern studies within postcolonialism. Furthermore, this article discusses if there are hints “The Shawl” invokes a sentiment for the Jews to take revenge towards their former oppressors. The aim of this article is to further the argument “The Shawl” has no characteristics of taking revenge which eventually leads to subaltern genocide. “The Shawl” functions better as a remembrance so generations of the future do not repeat the horrors of the past.

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Mukherjee, Souvik. "Playing Subaltern." Games and Culture 13, no. 5 (February 9, 2016): 504–20. http://dx.doi.org/10.1177/1555412015627258.

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The postcolonial has still remained on the margins of Game Studies, which has now incorporated at length, contemporary debates of race, gender, and other areas that challenge the canon. It is difficult to believe, however, that it has not defined the way in which video games are perceived; the effect, it can be argued, is subtle. For the millions of Indians playing games such as Empire: Total War or East India Company, their encounter with colonial history is direct and unavoidable, especially given the pervasiveness of postcolonial reactions in everything from academia to day-to-day conversation around them. The ways in which games construct conceptions of spatiality, political systems, ethics, and society are often deeply imbued with a notion of the colonial and therefore also with the questioning of colonialism. This article aims to examine the complexities that the postcolonial undertones in video games bring to the ways in which we read them.

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Chandra, Uday. "Rethinking Subaltern Resistance." Journal of Contemporary Asia 45, no. 4 (July 16, 2015): 563–73. http://dx.doi.org/10.1080/00472336.2015.1048415.

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Góes, Camila Massaro de. "Análises de poder em disputa: Foucault e a virada pós-estruturalista nos Subaltern Studies." Plural (São Paulo. Online) 22, no. 2 (December 17, 2015): 222. http://dx.doi.org/10.11606/issn.2176-8099.pcso.2015.101364.

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Os Subaltern Studies indianos surgiram no início dos anos 1980 com o objetivo de reescrever criticamente a história das classes subalternas na Índia, tendo como principal influência teórico-política o pensador italiano Antonio Gramsci. A partir de 1988 identificamos uma “virada pós-estruturalista” no trabalho subalternista, com destaque para a obra de Michel Foucault. Neste artigo buscamos chamar a atenção para a influência do pensamento pós-estruturalista no projeto subalternista, bem como retomar o conflito desta corrente teórica com as ideias marxistas, principalmente no que tange às teorizações sobre os modos de poder e dominação.

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Pouchepadass, Jacques. "Que reste-t-il des Subaltern Studies ?" Critique internationale 24, no. 3 (2004): 67. http://dx.doi.org/10.3917/crii.024.0067.

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Frouard, Hélène. "Subaltern studies donner la parole aux invisibles." Sciences Humaines N° 335, no. 4 (April 1, 2021): 16. http://dx.doi.org/10.3917/sh.335.0016.

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Cherniavsky, Eva. "Subaltern Studies in a U. S. Frame." boundary 2 23, no. 2 (1996): 85. http://dx.doi.org/10.2307/303808.

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Lehman, Kathryn. "Introduction: Latin American cultural and subaltern studies." Journal of Iberian and Latin American Research 5, no. 2 (December 1999): iii—x. http://dx.doi.org/10.1080/13260219.1999.10431793.

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Bolanos, Alvaro Felix. "The Latin American Subaltern Studies Reader (review)." MLN 118, no. 2 (2003): 505–10. http://dx.doi.org/10.1353/mln.2003.0038.

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Ganguly, Debjani. "The Subaltern afterSubaltern Studies: Genealogies and Transformations." South Asia: Journal of South Asian Studies 38, no. 1 (February 24, 2015): 1–9. http://dx.doi.org/10.1080/00856401.2014.991123.

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Rabasa, José. "Historical and epistemological limits in subaltern studies." Interventions 1, no. 2 (January 1999): 255–64. http://dx.doi.org/10.1080/13698019900510341.

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