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Journal articles on the topic 'Subaltern subject'
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Ismail, Salwa. "Urban Subalterns in the Arab Revolutions: Cairo and Damascus in Comparative Perspective." Comparative Studies in Society and History 55, no. 4 (September 19, 2013): 865–94. http://dx.doi.org/10.1017/s0010417513000443.
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AbstractThis paper investigates the role of urban subalterns both as participatory agents in the Arab revolutions and as mediating forces against revolutionary action. It argues that during revolutionary periods the positioning of subalterns as a political force should be understood in relation to their socio-spatial location in the urban political configuration. Looking at the protest movements in Cairo and Damascus, the paper examines the differentiated locations of subaltern actors in each to demonstrate how their positioning in relation to state and government has shaped their engagement in the revolutions. In Cairo, the mobilization of subaltern forces was anchored in spatialized forms of everyday interaction between popular forces and agents of government. These interactions were formative of urban subjectivities that entered into the making of “the people” as the subject of the Revolution. In Damascus, the configuration of the urban space and the Syrian regime's modes of control made it difficult for subaltern forces to mobilize on the same scale as in Cairo or to form a unified opposition. The regime instrumentalized socio-spatial fragmentation among subalterns, in effect turning some segments, as buffers for the regime, against others. In analytical terms, the paper underscores the common conceptual ground between the categories of “urban popular forces” and “urban subalterns.” This ground covers their socio-spatial positionality, their bases of action, and the factors shaping their political subjectivities.
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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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Banerjee, Prathama. "The Subaltern: Political Subject or Protagonist of History?" South Asia: Journal of South Asian Studies 38, no. 1 (February 24, 2015): 39–49. http://dx.doi.org/10.1080/00856401.2014.979906.
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Sulistianawati, Sulistianawati. "Pribumi Subaltern dalam Novel Lampuki Karya Arafat Nur (Kajian Poskolonial Gayatri C. Spivak)." Stilistika: Jurnal Pendidikan Bahasa dan Sastra 13, no. 2 (July 31, 2020): 155. http://dx.doi.org/10.30651/st.v13i2.4533.
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ABSTRAKPribumi subaltern menjadi subjek nyata adanya gejolak penindasan oleh serdadu pemerintah dan gerakan bawah tanah dalam situasi Aceh yang telah beralih menjadi Daerah Operasi Mililiter. Tujuan penelitian ini mendeskripsikan penyalahgunaan tahta tertinggi, adanya pemberontakan gerakan bawah tanah sebagai bentuk perlawanan, dampaknya bagi kaum subaltern seperti pelecehan seksual, mentalitas down, dan dimiskinkan. Data diperoleh dengan teknik pustaka dari sumber tertulis berupa kata dan kalimat dalam novel kemudian dianalisis dengan metode analisa deskriptif. Hasil penelitian menunjukan dominasi kekuasaan penguasa superior yang menduduki tahta tertinggi, dua bentuk perlawanan berupa caci maki serta aksi pemberontakan, dan dampaknya bagi subaltern begitu signifikan memunculkan keterpurukan, semakin merajalela pelecehan seksual, mentalitas down akhirnya termiskinkan. Pada akhirnya subaltern semakin lemah, ketakutan dan tak berdaya. Adanya persekutuan pemberontak sebagai akibat mentalitas era kolonial yang masih menjarah pemikiran masyarakat. Pada dasarnya penjajahlah yang menjadi cikal bakal adanya teroris dan pemberontakan. Penelitian ini diharapkan memberikan sumbangsih untuk mendukung kebijakan pemerintah mendisiplinkan politik agar tidak mengalami carut-marut. Serta menjadi pengingat bagi masyarakat akan masih adanya gerakan bawah tanah dalam bentuk apapun yang mengancam keberlangsungan hidup masyarakat lain, dalam menghadapi kolonialisme yang masih berkembang hingga saat ini.Kata kunci: subaltern, poskolonial, perlawanan, pemberontakABSTRACTSubaltern natives are the real subject of the turmoil of oppression by government troops and underground movements in the Aceh situation which has turned into the Military Operations Area. The purpose of this study is to describe the abuse of the highest throne, the existence of an underground movement rebellion as a form of resistance, the impact on the subalterns such as sexual harassment, down mentality, and impoverished. Data obtained by library techniques from written sources in the form of words and sentences in the novel and then analyzed by descriptive analysis method. The results showed the dominance of the power of superior rulers who occupied the highest throne, two forms of resistance there are in the form of insults and acts of rebellion, and the impact on subalterns was so significant that it leds to adversity, increasingly rampant sexual harassment, the down mentality finally impoverished. In the end the subaltern is getting weaker, frightened and helpless. The existence of the rebel alliance is as a result of the mentality of the colonial era which still plundered the minds of the people. Basically, invaders are the embryo of terrorists and rebellion. This research is expected to contribute to support government policy to discipline politics. Therefore, it does not experience chaos. As well as a reminder to the public of the existence of underground movements in any form that threatens the survival of other communities, in the face of colonialism that is still developing today.Keyword: subaltern, postcolonial, resistance, rebel
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Zulfiqar, Ghazal, Charlotte M. Karam, and Beverly Dawn Metcalfe. "Working Women at the Margins: Analyzing the Gendered Subaltern Subject." Academy of Management Proceedings 2017, no. 1 (August 2017): 12554. http://dx.doi.org/10.5465/ambpp.2017.12554symposium.
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Beverley, John. "On the subject of ‘studies’: Subaltern, postcolonial, cultural, women's, ethnic, etc." Journal of Iberian and Latin American Research 5, no. 2 (December 1999): 45–64. http://dx.doi.org/10.1080/13260219.1999.10431797.
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Wagner, Roi. "Silence as Resistance before the Subject, or Could the Subaltern Remain Silent?" Theory, Culture & Society 29, no. 6 (November 2012): 99–124. http://dx.doi.org/10.1177/0263276412438593.
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Saitta, Pietro. "Practices of subjectivity: the informal economies and the subaltern rebellion." International Journal of Sociology and Social Policy 37, no. 7/8 (July 11, 2017): 400–416. http://dx.doi.org/10.1108/ijssp-06-2016-0073.
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Purpose The purpose of this paper is to explore the links between “informal economies” and the concept of “resistance.” The author argues that the petty illegalities of the dominated and subaltern classes should be seen in their connections to the illegalism of the élites and the state. Within this framework, the informal economy is seen as both the outcome of a set of material conditions aiming at the subordinated inclusion of entire classes of citizens, and the mark of the willingness by these same subalterns to evade the bonds imposed on them by the legislations and the social hierarchies. Design/methodology/approach A review of the ethnographical and socio-economical literature on the issue of informality, accompanied by ex-post reflections on pertinent studies conducted in the past by the researcher. Findings Against the dominant public rhetoric, the informal economy is here seen as a particular space of enactment by the dominated and subalterns aimed at self-producing paradoxical forms of inclusion within social contexts characterized by barriers to access integration within mainstream society. It is argued that in consideration of the power relations that structure the “field,” researchers themselves become part of the struggle counterpoising individuals and institutions, and should thus make a choice among the clashing parties. Originality/value The paper draws on a vast body of literature that appears to go in the same direction. However, it radicalizes the instances proposed by previous authors and studies, and draws conclusions concerning the nature of the object and the ethics of research, that are opposed to the prevalent approaches to the subject.
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Schäfers, Marlene. "Archived Voices, Acoustic Traces, and the Reverberations of Kurdish History in Modern Turkey." Comparative Studies in Society and History 61, no. 2 (April 2019): 447–73. http://dx.doi.org/10.1017/s0010417519000112.
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AbstractThis article investigates how middle-aged to elderly Kurdish women in Turkey engage with large collections of Kurdish music recordings in their possession. Framing them as archives, women mobilize these collections as central elements in a larger, ongoing Kurdish project of historical critique, which seeks to resist hegemonic state narratives that have long denied and marginalized Kurdish voices. While recognizing the critical intervention such archives make, the article contends that, to be heard as “history” with a legitimate claim to authority, subaltern voices often have to rely on the very hegemonic forms, genres, and discourses they set out to challenge. This means that subaltern projects of historical critique walk a fine line between critique and complicity, an insight that nuances narratives that would approach subaltern voices predominantly from a perspective of resistance. At the same time, this article argues that a more complete picture of subaltern archives requires us to attend to the voices they contain not just as metaphors for resistance or political representation but also as acoustic objects that have social effects because of the way they sound. By outlining the affective qualities that voice recordings held for the Kurdish women who archived them, the article shows how their collections participated in carving out specific, gendered subject positions as well as forging a broader Kurdish sociality. Paying attention to history's “acoustic register” (Hunt 2008), this suggests, promises to open up perspectives on subaltern historiography that go beyond binary frameworks of resistance and domination, critique and complicity.
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Maggio, J. "“Can the Subaltern Be Heard?”: Political Theory, Translation, Representation, and Gayatri Chakravorty Spivak." Alternatives: Global, Local, Political 32, no. 4 (October 2007): 419–43. http://dx.doi.org/10.1177/030437540703200403.
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Gayatri Chakravorty Spivak's essay “Can the Subaltern Speak?” questions the notion of the colonial (and Western) “subject” and provides an example of the limits of the ability of Western discourse, even postcolonial discourse, to interact with disparate cultures. This article suggests that these limits can be (partially) overcome. Where much commentary on Spivak focuses on her reading of Marx through the prism of Derrida, and on her contention that the “native informant” is simultaneously created and destroyed, I contends that Spivak's terms of engagement always imply a liberal-independent subject that is actively speaking. Moreover, given the limits of understanding implied by Spivak's essay, I advocate a reading of culture(s) based on the assumption that all actions offer a communicative role, and that one can understand cultures by translating the various conducts of their culture. On this basis I argue that the title of Spivak's essay might be more accurately stated as “Can the Subaltern Be Heard?”
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Zembylas, Michalinos. "Revisiting Spivak’s “Can the Subaltern Speak” through the lens of affect theory." Qualitative Research Journal 18, no. 2 (May 8, 2018): 115–27. http://dx.doi.org/10.1108/qrj-d-17-00048.
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PurposeThe purpose of this paper is to revisit Spivak’s seminal essay “Can the Subaltern Speak” and the perennial challenges of researchers to collect information about the Other, focusing on the recent developments in affect theory.Design/methodology/approachThe paper brings into the conversation the recent work on affect and sentimentality by Lauren Berlant with Spivak’s claims in the essay concerning the representation of the subaltern by scholars and researchers. The paper draws on Berlant’s work to trouble the liberal culture of “true feeling” as well as the liberal subject implied in Spivak’s essay as a subject who is “actively speaking.”FindingsRecent theoretical developments on the affect theory make an important intervention to the perennial methodological tensions about representation, ontology and epistemology – as raised by Spivak and others over the years – and inspire new ways of thinking with the tools of doing qualitative research.Originality/valueBringing into the conversation, the affect theory and Spivak’s iconic essay have important methodological implications for qualitative research.
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Khan, Hadia. "A Feminist Critical Discourse Analysis of Qaisra Shahraz’s The Holy Woman in the Backdrop of Subalternity." International Journal of English Linguistics 9, no. 5 (August 26, 2019): 249. http://dx.doi.org/10.5539/ijel.v9n5p249.
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This paper analyzes the objectification of the South Asian female subject as subaltern by the patriarchal power structure, and disrupts the relevant discourse practices. It investigates this notion in Qaisra Shahraz’s novel The Holy Woman. Methodologically, it applies Gayatri Spivak’s perspective of the subaltern to establish its ontological premise. Additionally, it uses Lazar’s concept of Feminist Critical Discourse Analysis to deconstruct the power discourse behind the objectification of the female identity as reflected in the selected text. The analysis of the selected text reflects as the South Asian patriarchal society ‘legitimizes’ the ‘othering’ of its female subject for the fulfilment of its power agenda that involve political and economic interests. The analysis also reveals as dominant discourse interprets religion the way it suits the power structure. It also shows how the female subject realizes its manipulation by acquiring the knowledge which she earlier lacked and on the acquired awareness, resists the power structure. Through its methodological approach, the paper incites further research into the reorientation of subalternity in the South Asian context.
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Arias, Arturo. "Authoring Ethnicized Subjects: Rigoberta Menchú and the Performative Production of the Subaltern Self." Publications of the Modern Language Association of America 116, no. 1 (January 2001): 75–88. http://dx.doi.org/10.1632/s003081290010505x.
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The debate over Rigoberta Menchú's testimonio has centered on whether or not Menchú told the “truth” regarding details of her personal life. According to her critics, her “lies” discredit her testimony and reduce the moral authority of leftist intellectuals who teach testimonial texts. This focus on verifiable facts ignores the literary value of testimonios in general and the importance of Menchú's testimony in particular in a discursive war tied to cold war politics. This essay explores the problematics of truth, the nature of testimonio as a genre, and the relation between political solidarity and subaltern narrative. It also examines the function of Menchú's testimonio as a discourse on ethnicity and considers the relation among the anthropologist, the subaltern subject, and truth. The conclusion deals with the need to rethink the concept of identity, with the desires and fantasies of subjective transformation, and with the notion of identity politics.
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Arias, Arturo. "Authoring Ethnicized Subjects: Rigoberta Menchú and the Performative Production of the Subaltern Self." PMLA/Publications of the Modern Language Association of America 116, no. 1 (January 2001): 75–88. http://dx.doi.org/10.1632/pmla.2001.116.1.75.
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The debate over Rigoberta Menchú's testimonio has centered on whether or not Menchú told the “truth” regarding details of her personal life. According to her critics, her “lies” discredit her testimony and reduce the moral authority of leftist intellectuals who teach testimonial texts. This focus on verifiable facts ignores the literary value of testimonios in general and the importance of Menchú's testimony in particular in a discursive war tied to cold war politics. This essay explores the problematics of truth, the nature of testimonio as a genre, and the relation between political solidarity and subaltern narrative. It also examines the function of Menchú's testimonio as a discourse on ethnicity and considers the relation among the anthropologist, the subaltern subject, and truth. The conclusion deals with the need to rethink the concept of identity, with the desires and fantasies of subjective transformation, and with the notion of identity politics.
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Jha, Rishi. "Civilizing the political society? Redevelopment regime and Urban Poor’s Rights in Mumbai." Community Development Journal 55, no. 2 (October 23, 2018): 199–217. http://dx.doi.org/10.1093/cdj/bsy016.
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Abstract This article is concerned with informality-state relations, subaltern politics and citizenship in the context of the urban redevelopment regime. Based on an empirical study of an NGO (SPARC)-mediated resettlement of Project Affected Persons (PAPs) in Mumbai, it explicates the incomplete ‘civilizing of the political society’ which engenders asymmetrical material and leadership enablement and differential subjectivities at the community levels. The state co-opts SPARC’s institutional framework to mediate resettlement, engender limited traversal from ‘population’ to ‘citizen’, restrict democratic liberation and subject the PAPs to bifold governance against the antagonistic articulations of state-subaltern relations, viz. ‘political society’ and ‘deep democracy’. SPARC’s institutional claims of inclusion and community-centric resettlement, non-confrontational negotiations and politics of patience are materialized through institutional coercion, domesticated confrontations and inadequate compensation, and are augmented by the PAPs’ calculative rationalities, fear of homelessness and anticipation of urban citizenship. Against this backdrop and amid further post-resettlement marginalities that complicate housing-based ‘substantive citizenship’ and ‘political society’-based mediation, this article calls for a re-politicization of the redevelopment discourse to seek alternate possibilities of urban citizenship for the urban subaltern.
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Faidi, Maria. "Rolling and Trembling of the Abdomen: Movement as a Subaltern Subject in Colonial Egypt." Congress on Research in Dance Conference Proceedings 2016 (2016): 141–47. http://dx.doi.org/10.1017/cor.2016.20.
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Accordingly to Shay and Sellers-Young (2005) “the term “belly dance” was adopted by natives and non-natives to denote all solo dance forms from Morocco to Uzbekistan that engage the hips, torso, arms and hands in undulations, shimmies, circles and spirals.” Dance historian Curt Sachs depicted the dance as “the swinging of the rectus abdominis” (Sachs 1963). This movement has been performed by many oriental dancers in the past century and has become part of the routine of oriental dancers worldwide. This movement has even named the dance “belly dance,” and become one of the most representative elements of contemporary Egyptian culture.This paper will be organized as follows: firstly, I am going to explain succinctly how I use the term “subaltern” in relation to dance and colonialism. Secondly, I am going to present the main scenarios, actors, and factors in which the rolling and trembling of the abdomen was danced, watched, desired and hated at the end of the nineteenth century, provoking strong love/hate reactions among the fin de siecle public. The discourse intermingles both dance and feminist analysis observing how movement constituted a metaphor of the unequal power relations between the metropolis and the colony within the particular historical context of British colonialism in Egypt.
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Amos, Timothy D. "The Subaltern Subject and Early Modern Taxonomies: Indianisation and Racialisation of the Japanese Outcaste." Asian Studies Review 41, no. 4 (September 11, 2017): 577–93. http://dx.doi.org/10.1080/10357823.2017.1365816.
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Ziomek, Kirsten L. "The 1903 Human Pavilion: Colonial Realities and Subaltern Subjectivities in Twentieth-Century Japan." Journal of Asian Studies 73, no. 2 (March 11, 2014): 493–516. http://dx.doi.org/10.1017/s0021911814000011.
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This article discusses the 1903 Human Pavilion's Ainu Fushine Kōzō, who advanced a notion of imperial subjecthood, where one could be Ainu and a loyal subject of the Japanese empire. Fushine urged that the Ainu be treated equitably not because all races were equal, a rather modern and Western notion, but because he viewed imperial subjecthood as predicated upon military conscription and being children of the emperor. I examine the removal of the Okinawan women, Nakamura Kame and Uehara Ushi, from the display, amidst a larger debate where competing visions of imperial subjecthood and what it meant to be civilized were tied up with the charge that the pavilion was a humanitarian concern (jindō mondai). The Human Pavilion became a nexus between colonial and imperial subjects, which, rather than reifying distinctions between the two, called into question the coherence of civilizational taxonomies in Japan and the world.
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Smith, Adam T. "The end of the essential archaeological subject." Archaeological Dialogues 11, no. 1 (June 2004): 1–20. http://dx.doi.org/10.1017/s1380203804211412.
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Archaeological investigations of identity have successfully challenged traditional accounts of archaeological subjects by splintering social worlds along axes of gender, ethnicity and class. However, in so doing, they have quietly reinscribed an essential archaeological subject as a locus of analysis and as a foundation for contemporary political action. In analytical terms, the crystallization of a limited configuration of social difference constructs archaeological analyses of identity as a tautology in which contemporary configurations are read as universal and enduring rather than as immediate constructions within specific social worlds. In political terms, the tension between a cosmopolitan drive to combat the appropriation of a global human heritage by nationalist interests and an advocative archaeology dedicated to providing subaltern groups with a privileged claim to a sectional past leaves the discipline in an untenable position. The end of the essential archaeological subject requires a closer analytical focus upon the sociopolitical constitution of subjectivity and a stronger resolve to resist all claims to privilege in the present founded upon archaeological pasts. The implications of this move are sketched in relation to the kingdom of Urartu, which ruled the highlands of eastern Anatolia and southern Caucasia during the early 1st millennium B.C.
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Park, Jungwon. "Subaltern Subject, Re-construction of ‘People’, And Latin American Post-neoliberalism in the 21st Century." Criticism and Theory Society of Korea 22, no. 3 (September 30, 2017): 175–202. http://dx.doi.org/10.19116/theory.2017.22.3.175.
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Dutta, Mohan Jyoti. "Contested Narratives, Fragmented Spaces, and Subalternity." Qualitative Communication Research 2, no. 1 (2013): 1–41. http://dx.doi.org/10.1525/qcr.2013.2.1.1.
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As a Third World subject in U.S. academe, I became aware of my Third Worldliness in the very first semester of graduate coursework and was socialized into the position of being a silent observer of stories circulated about the Third World by first world people. As I looked for opportunities for questioning the dominant logic in communication scholarship that operated on the first-Third dichotomy, the traditional practices of literature reviews and graduate coursework into which I was socialized taught me that the discipline of communication is historically situated within the rubric of US-based systems of knowledge production, maintaining its West-centric hegemony through articulations of discursive configurations that construct and limit the possibilities for engaging with subaltern voices from the global South. Drawing from postcolonial and subaltern studies theories, I seek to perform scholarship in subalternity in this essay by engaging with the erasures, silences, and omissions propagated through the epistemological and ontological tools of US-based communication knowledge production systems.
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Esmond, Bill. "Emerging Apprenticeship Practitioner Roles in England: Conceptualising the Subaltern Educator." Vocations and Learning 13, no. 2 (October 26, 2019): 179–96. http://dx.doi.org/10.1007/s12186-019-09233-0.
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Abstract TVET educator roles and identities vary internationally, and are subject to repositioning, for example as the relative significance of institutions and the workplace change within national systems. In English apprenticeships, a key position has long been occupied by competence assessors, whose non-teaching role has related uneasily to those of professional educators. Following the introduction of new apprenticeship standards, former assessors are increasingly being allocated training responsibilities, raising issues about the expertise, identities and professional formation both of these emerging practitioners and of vocational educators in general. A qualitative study of assessors who have assumed greater training responsibilities examined these issues through individual and small-group interviews. Participant accounts of diverse and contested practices and environments suggested a need to conceptualise their roles in ways that draw upon but go beyond accounts of professionalism and occupational expertise developed at earlier stages. Drawing on Gramsci, the concept of the subaltern educator is put forward to characterise the complex position of these staff in the current climate of further education, the need for enhanced, rather than diminished, professional formation and wider possibilities for professional enhancement at a time of uncertainty for all vocational educators.
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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 (June 30, 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 kolonial menjadi subjek yang termarginalkan, baik secara seksual maupun sosial. Kaum perempuan tidak memiliki bargaining power dalam ranah hukum untuk menuntut adanya pengakuan sebagai istri yang sah dan memiliki kedudukan yang terhormat, bukan menjadi korban dominasi kekuasaan laki-laki atas tubuh, baik secara seksual maupun tenaga untuk urusan domestik rumah tangga (double burden), termasuk juga stereotipe negatif yang cenderung merendahkan harkat dan martabatnya sebagai perempuan.
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This paper discusses the practice of Dutch colonization which resulted in a gender injustice bias toward the position of Indonesian women in the novel De Winst author by Afifah Afra. This is reflected from the practical sexual exploitation against women by making them as concubines (concubinage) or “wives” who are actually represented as a concubine because of no formal “diperistri” by white people and become the subject of subaltern or oppressed because of the practical power of the male hegemony white man of Dutch colonial. Through a variety of postcolonial theory and postcolonial feminist literary criticism, the analysis gained an understanding that women in the colonial period became the subject of both sexually marginalized and social. These women had no bargaining power in the realm of law to demand the recognition of the legitimate as a wife and a respectable position, not a victim of male domination of power over the body, either sexual or domestic labor for their household affairs (double burden ), including negative stereotypes that tend to lower their dignity as women.
Key Words: concubinage; subaltern; colonialism; theory of postcolonialism; postcolonial feminist literary of critics
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Arnold, John H. "Voices in Hostile Sources: In The Matter of Nat Turner and the Historiography of Reading Rebellion." Law & Social Inquiry 46, no. 3 (August 2021): 902–9. http://dx.doi.org/10.1017/lsi.2021.28.
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AbstractThis engagement with Christopher Tomlins’s In the Matter of Nat Turner (2020) focuses on a key methodological issue faced by the author, namely how one reads and positions the “authentic voice” of a past subaltern subject, known to us only through a hostile written source. This challenge is well-known to social historians of the European middle ages, and this essay suggests various ways in which Tomlins’s monograph contributes to existing debate, regarding both method and how one culturally situates and interprets the voice(s) thus identified, particularly with regard to the politics of apocalypticism.
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김미경. "The Postcolonial Feminism in Tess of the d’Urbervilles by Thomas Hardy - Tess as Postcolonial female subaltern subject." Studies in English Language & Literature 33, no. 2 (May 2007): 53–71. http://dx.doi.org/10.21559/aellk.2007.33.2.004.
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Aruldoss, Vinnarasan. "The Politics of Young Children through the ‘Epistemologies of the South’." Social Sciences 8, no. 5 (May 13, 2019): 151. http://dx.doi.org/10.3390/socsci8050151.
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Drawing data from an ethnographic study conducted in an early-years setting in Chennai, India, where everyday politics is couched in material and relational practices, the paper ruminates on the idea of ‘children as subjects’ in relation to politics and public life. By using the framework of ‘epistemologies of the south’, the analysis illustrates how a focus on ‘global cognitive justice’ might enable us to understand the politics of life in the global south differently from Western critical theory. The paper further deliberates on how such a ‘decolonial imagination’ would help us to reframe Eurocentric liberalist thinking and its conceptualisations of childhood and the political, practiced in a zone of messy social reality. In so doing, the paper tries to unpack ‘the political’ through paying particular attention to different ways of being, knowing, and doing children’s politics, and the subaltern practices of generational relations in subject making.
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Gupte, Jaideep, and Syeda Jenifa Zahan. "Silent cities, silenced histories: subaltern experiences of everyday urban violence during COVID-19." Journal of the British Academy 9s3 (2021): 139–55. http://dx.doi.org/10.5871/jba/009s3.139.
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The public health containment measures in response to COVID-19 have precipitated a significant epistemic and ontological shift in �bottom-up� and �action-oriented� approaches in development studies research. �Lockdown� necessitates physical and social distancing between research subject and researcher, raising legitimate concerns around the extent to which �distanced� action-research can be inclusive and address citizens� lack of agency. Top-down regimes to control urban spaces through lockdown in India have not stemmed the experience of violence in public spaces: some have dramatically intensified, while others have changed in unexpected ways. Drawing on our experiences of researching the silent histories of violence and memorialisation of past violence in urban India over the past three decades, we argue that the experience of subaltern groups during the pandemic is not an aberration from their sustained experiences of everyday violence predating the pandemic. Exceptionalising the experiences of violence during the pandemic silences past histories and disenfranchises long struggles for rights in the city. At the same time, we argue that research practices employed to interpret the experience of urban violence during lockdown in India need to engage the changing nature of infrastructural regimes, as they seek to control urban spaces, and as subaltern groups continue to mobilise and advocate, in new ways.
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Raman, K. Ravi. "Can the Dalit woman speak? How ‘intersectionality’ helps advance postcolonial organization studies." Organization 27, no. 2 (January 2, 2020): 272–90. http://dx.doi.org/10.1177/1350508419888899.
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Through a sustained engagement with postcolonial/subaltern studies scholarships, I would inquire into how intersectionality as an approach could advance an argument in the context of the postcolonial organization studies. This would ensure a submerged possibility of understanding ‘workplace resistances’ and their varied dynamics. The case study involves both contemporary ethnographic and in-depth historical accounts sourced from the Dalit women’s protests at tea plantations in the south Indian state of Kerala in 2015 (along with pertinent secondary sources). The article explores how ‘self-organizing’ by the mis-organized, during the course of the struggle, turned them into active political subjects: a ‘subject position from which to speak’. Exposing certain theoretical constraints within the postcolonial approach and incorporating insights from deeper subjective aspects of the labour process, social reproduction in postcolonial perspectives, and the feminist literature on intersectionality as an integrative narrative, an attempt is made to supplement the postcolonial organization studies and open up the gateway to its advancement.
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Parker, Kunal M. "The Historiography of Difference." Law and History Review 23, no. 3 (2005): 685–95. http://dx.doi.org/10.1017/s0738248000000602.
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Within the truly prodigious outpouring of self-consciously “post-colonial” scholarship on colonial India since 1980, it is little exaggeration to state that the ontology of colonialism has been figured as difference: its production, its management, its transgression, and its obtrusion. This is the case whether the scholar's disciplinary affiliation has been anthropology, history, literary studies, politics, or sociology and whether or not the scholar has been formally associated with the now-famous Subaltern Studies series. This is also the case whether the specific subject at hand has been caste or gender, nationalism or communalism, peasants or workers, state or non-state practices, elite or non-elite discourses, formal or informal knowledges, histories or memories.
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Chien, Ker-hsuan. "Entrepreneurialising urban informality: Transforming governance of informal settlements in Taipei." Urban Studies 55, no. 13 (October 18, 2017): 2886–902. http://dx.doi.org/10.1177/0042098017726739.
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Informality is a common urban experience among cities in the Global South. Given the thin social welfare and weak regulations, the urban subaltern has therefore had to improvise housing and employment in order to survive. Urban informality is hence conceived as a negotiation process through which spatial value is produced. However, under the current wave of urban entrepreneurialisation, informality is often deemed to be inefficient and unproductive in the new economy that the local governments are trying to build. Many of the informal settlements have been subject to demolition in order to make room for new urban development projects. With the cases of waterfront regeneration projects in Taipei, this paper argues that entrepreneurialism and informality are not necessarily mutually exclusive. Rather, through their co-evolution, urban informality actually contributes to the variegation of urban entrepreneurialism. This paper demonstrates how the urban squatters have managed to re-engage informality and urban development by actively participating in the shaping of the entrepreneurial discourses, reinventing their informal settlements as a key feature that contributes to the city’s economic development. However, although this entwining of entrepreneurialism and informality has brought new opportunities to the informal settlements, it has at the same time presented new threats to their current way of life. By focusing on the entrepreneurialising of urban informality, this paper offers a grounded perspective on the ways in which the urban subaltern has reacted to the unfolding urban entrepreneurialism in Taiwan.
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Astren, Fred. "The Gibeonite Gambit." Journal of Medieval Worlds 1, no. 2 (June 2019): 3–26. http://dx.doi.org/10.1525/jmw.2019.120002.
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Embedded in the literature of Muslims, Christians, and Jews are historicized narratives that purport to rationalize and contextualize the place of minority and sectarian groups in medieval Islamic society. Among these are those that, at first reading, tell the story of an intentional fictionalizing of history on the part of a minority group with the intent to deceive Muslim authorities and thereby gain advantage. A prototype for this narrative strategy is observed in the Book of Joshua, wherein the “pagan” Gibeonites employ a ruse to secure recognition and protection from the conquering monotheistic Israelites, who had been commanded by God to exterminate pagans. Three case studies (on the Sabians of Ḥarrān, Karaite Jews, and Khaybarī Jews) reveal that similar stories in medieval Islam are often the result of co-production, a phenomenon which constitutes a kind of cultural negotiation between the dominant culture and a sub-culture; between rulers and subject peoples, between Muslims and non-Muslims, and even between competing subaltern groups. Reshaped narratives about the caliph al-Ma‘mūn, the Prophet Muḥammad, or other key figures offered narrativized permission for the dominant Muslim religion and culture to tolerate the existence of groups whose theologies or practices challenged Muslim assumptions of collectivity, and correspondingly, might or might not be otherwise deemed unacceptable. These narratives also provided subalterns a kind of myth of origin for their place in Islamic society. What is at stake in these complex interweavings of memory, history, and literary construction are the rights and duties of the subordinate groups.
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ROSENOW, DOERTHE. "Nomadic life's counter-attack: moving beyond the subaltern's voice." Review of International Studies 39, no. 2 (February 11, 2013): 415–33. http://dx.doi.org/10.1017/s0260210512000575.
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AbstractAccording to opponents of ‘neoliberal globalisation’ located in the postcolonial realm, multinational corporations are central agents in a structure of global hegemonic rule that leaves little or no space for the postcolonial subject to determine his/her own fate. This argument is contested by a number of scholars, who point out that presupposing a lack of agency on the side of subaltern is yet another way of silencing him/her. But how can his/her ‘true’ voice be recognised without at the same time disguising existing domination? In this article, it will be argued that one possibility is the development of a different theoretical framework that challenges the taken-for-granted assumption on which the dilemma is based: the existence of the subject and its conscious voice. For this purpose, the article will use Gilles Deleuze's theory of the various expressions and struggles of life. With the help of the analysis of a particular case, Monsanto's introduction of genetically modified cotton into India in 2002, the article will suggest that the multinational company (Monsanto) should not be regarded as yet another neo-colonial oppressor. Instead, it is a war machine that unleashes flows enabling nomadic life assemblages to counter-attack.
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Kamitsuka, Margaret D. "Feminist Scholarship and Its Relevance for Political Engagement: The Test Case of Abortion in the US." Religion and Gender 1, no. 1 (February 19, 2011): 18–43. http://dx.doi.org/10.1163/18785417-00101002.
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This essay explores how gender studies in academe, including in religious studies, might remain relevant to ongoing feminist political engagement. I explore some specific dynamics of this challenge, using as my test case the issue of abortion in the US. After discussing how three formative feminist principles (women’s experience as feminism’s starting point, the personal is political, and identity politics) have shaped approaches to the abortion issue for feminist scholars in religion, I argue that ongoing critique, new theoretical perspectives, and attentiveness to subaltern voices are necessary for these foundational feminist principles to keep pace with fast-changing and complex societal dynamics relevant to women’s struggles for reproductive health and justice. The essay concludes by proposing natality as a helpful concept for future feminist theological and ethical thinking on the subject.
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Huarcaya, Sergio Miguel. "Performativity, Performance, and Indigenous Activism in Ecuador and the Andes." Comparative Studies in Society and History 57, no. 3 (June 25, 2015): 806–37. http://dx.doi.org/10.1017/s0010417515000298.
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AbstractTo explain causality between ethnic consciousness and indigenous political activism in the Andes, scholars have proposed two perspectives. Some argue that ethnic consciousness was pre-existing; others claim that it was the product of political organizational processes. In this study, I demonstrate that the ethnic consciousness of Ecuadorian indigenous Andeans has been a dialogical work-in-progress that has hinged significantly on the emergence of self-conscious cultural performance. I analyze the trajectory from submission to assertiveness of Ecuadorian indigenous Andeans and compare it with the Peruvian and Bolivian cases, focusing on the ways in which performance and performativity have constructed indigeneity as a social reality. Performance implies a bounded act done by a subject who consciously performs, whereas performativity refers to the construction of the subject by the reiteration of norms. The research investigates three interrelated fields that are crucial in the constitution of indigeneity: the performativity of racial and ethnic hierarchies, the performance of indigenous culture during protest, and the performance of indigenous festivities. Considering that social hierarchies are iteratively constructed and that cultural performance is part and parcel of the political redress of cultural difference, I argue that through cultural performance Ecuadorian and Bolivian indigenous Andeans have been able to undermine the ways in which performativity has constituted them as subaltern subjects. This transformation has not happened in the Peru, where indigenous Andeans still feel that indigeneity is a stigmatized condition.
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Hobbs, Sandra. "Figures of the native in 20th‐century Quebec: The subaltern and the colonial subject at the intersection of colony and nation." Journal of Postcolonial Writing 44, no. 3 (September 2008): 307–18. http://dx.doi.org/10.1080/17449850802230640.
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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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Gajarawala, Toral Jatin. "Some Time between Revisionist and Revolutionary: Unreading History in Dalit Literature." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 575–91. http://dx.doi.org/10.1632/pmla.2011.126.3.575.
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This essay considers questions of Dalit historicity in terms of narrative time. Largely a product of the last two decades, Dalit (“untouchable-caste”) literature in Hindi is often read as an uncomplicated expression of Dalit consciousness, an ethnographically revelatory body of writing. I suggest that Dalit literature might be read differently, as coding a distinct meaning of the historical. he model of narrative time configured in Dalit writing poses a problem for critics of postcolonial and subaltern studies because it challenges underlying assumptions regarding the “historical”—assumptions largely inherited from studies of the nineteenth-century bildungsroman, in which subjects are defined by their place in history. Unlike the bildungsroman, Dalit texts posit a model for the narrative construction of the subject that does not rely on the category of historical knowledge and the historical event. By introducing the terms event-fulness and unreading, I argue that the Dalit text challenges the putative relation between history and the narrative recovery of self. Dalit writing therefore creates a realism whose origins lie not in the bourgeois historicism of the European novel but in the humanism of a protest literature.
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Arrizón, Alicia. "Race-ing Performativity through Transculturation, Taste and the Mulata Body." Theatre Research International 27, no. 2 (June 18, 2002): 136–52. http://dx.doi.org/10.1017/s0307883302000226.
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A Cuban cocktail called mulata inspires an examination of the mulata body. Beyond an analysis of the cocktail as a commercial commodity, the mulata body can be placed within an intercultural space shaped by the processes of colonization, slavery and race relations. By examining the grammars in the mulata cocktail, the discussion moves the subject through other texts and discourses in order to mediate the mulata's embodied genealogy as a form of transculturation. As a hybrid body that inhabits a ‘racialized’ performativity, the mulata's subaltern agency is imagined beyond the exoticism charged to its presence in the Latin American and Caribbean contexts. A closer look at the mulata body helps to trace not only the process of objecthood affected by masculinist power and desire, but also by the way the process of subjecthood is performatively achieved.
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Sierra, Marta. "'Prender de gajo': sujetos trasplantados e imaginarios globales en Luisa Futoransky / 'Prender de gajo': transplanted subjects and global imaginaries in Luisa Futoransky." Kamchatka. Revista de análisis cultural., no. 9 (August 31, 2017): 285. http://dx.doi.org/10.7203/kam.9.9564.
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Resumen: La obra de Luisa Futoransky se construye como una “literatura menor” tal como la definen Deleuze y Guattari. Sus poemas y novelas emplean el collage como una forma de “subal-ternizar” el lenguaje literario a fin de cuestionar las grandes narrativas nacionales. Sus textos expresan un pensamiento de fronteras que está traspasado por inquietudes feministas. En el presente trabajo se analiza el modo en que la memoria transatlántica construye el lugar de la “subalternización” en los textos de Futoransky. Por medio de un análisis del uso del collage y otros mecanismos narrativos y poéticos, el trabajo propone leer la obra de Futoransky a partir de una estética desterri-torializadora que se caracteriza por: la disolución del sujeto, el uso del collage, la cita como un mecanismo posmoderno; la estética desfami-liarizadora, el humor y el artificio, y la memoria como la fuente de una estética trasatlántica. El trabajo analiza el modo en que Futoransky explora las tensiones en la relación entre memoria y lugar a partir de un análisis de las tensiones entre lo global y lo local. Palabras clave: Futoransky, literatura menor, subalternización, desterritorlización.Abstract: The works by Luisa Futoransky are representative of what Deleuze and Guattari define as a “minor literature”, a literature that questions the relationship between nation and literary canon. Her novels and poems use collage as a way to represent this “minor literature”, a medium to create a subaltern voice in her literature. Hers is a literature that lives in the borderlands, experiencing the border from a feminist perspective. In this essay, I propose a reading of Futoransky’s works from a transatlantic and subaltern perspective. Her aesthetic project breaks the bonds between language and territory. The main strategies analyzed here are: the dissolution of the subject, the use of collage and quotation as postmodern techniques to destabilize meaning, humor, and a poetic memory that challenges national borders. This paper analyzes how Futoransky explores the tensions between memory and place from the complexities of global and local dynamics. Keywords: Futoransky, Minor Literature, Subalternization, Deterritorialization.
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Sherstyukov, S. A. "The Narratives of Muslim Women of Central Asia about "Liberation": the Voice of the Subaltern? (1920s-1930s)." Izvestiya of Altai State University, no. 5(115) (November 30, 2020): 57–63. http://dx.doi.org/10.14258/izvasu(2020)5-08.
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This article examines the narratives of Muslim women in Central Asia about their experience of their emancipation. Gender issues occupy an important place in postcolonial studies which have progressed rapidly in recent decades. Can the analytical language and approaches develop within the framework of postcolonial studies be applied to the study of Soviet history? This issue continues to be the subject of discussion among Russian and Western authors. However, it is obvious that when studying some aspects of the life of Soviet society, it is impossible to ignore the experience of studying colonial and postcolonial societies. The author, repeating the question posed by postcolonial researchers about whether the Subaltern can speak, tries to answer it by focusing on the narratives of Muslim women in Central Asia about “liberation”. These narratives were an important part of the Soviet discourse on the emancipation of women. Muslim women's gaining a voice (individual and collective) was seen as an important indicator of the success of policies aimed at "liberating" women. Analysis of Muslim women's narratives about "liberation" provided an opportunity to see the similarity of their structure, as well as how the structure of narratives changed in the 1930s.
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Scatamburlo-D’Annibale, Valerie, Peter McLaren, and Lilia Monzó. "The complexity of Spivak’s project: a Marxist interpretation." Qualitative Research Journal 18, no. 2 (May 8, 2018): 144–56. http://dx.doi.org/10.1108/qrj-d-17-00052.
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Purpose The purpose of this paper is to engage some of the central themes of Gayatri Spivak’s seminal essay, “Can the Subaltern Speak? (CSS)” In particular, her criticisms of post-structuralism’s treatment of the “subject” as well as its privileging of “discourse” and micrological analyses of power vis-à-vis her discussion of Foucault and Deleuze. Design/methodology/approach The paper also draws on a historical materialist approach to examine how Spivak’s own work often reinscribes the discursive and politically pusillanimous tendencies of both post-structuralist and post-colonialist thought. Findings This lends itself to the “complexification” of capitalism – a bourgeois form of mystification of capital’s essential workings and the underlying class structure of the globalized economy, inclusive of “postcolonial” societies. Originality/value The authors conclude that CSS – while an important question – is ultimately a misdirected one that, in effect, mistakes discursive empowerment for social and economic enablement.
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Chandra, Uday. "Marxism, Postcolonial Theory, and the Specter of Universalism." Critical Sociology 43, no. 4-5 (May 22, 2016): 599–610. http://dx.doi.org/10.1177/0896920516645658.
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Following recent debates between Vivek Chibber and leading postcolonial theorists, I probe into what is missing in these exchanges. I focus on the figure of the ‘tribal’ in modern India in Ranajit Guha’s Elementary Aspects of Peasant Insurgency in Colonial India and Alpa Shah’s In the Shadows of the State, both of which claim to offer emic perspectives on subaltern politics and history. Yet both works, despite their undeniable differences, display a striking universalism that puts them, paradoxically, in the company of Chibber. This universalism, which we may call the resisting subject, is about the Other and about us simultaneously, the former constituted by the latter as an abstract object of analysis and as a key symbol of intellectual vanguardism. Are we not better off abandoning such universalisms and searching for ways in which Marxist theories of culture can be melded with postcolonial theories of capitalism?
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Anugrah, Insan Praditya. "Othering the minority: Comparative Study of Papua Ethnic in Indonesia and Rohingnya Ethnic In Myanmar During Military Rule." Journal of Indonesian Social Sciences and Humanities 9, no. 1 (June 28, 2019): 21–33. http://dx.doi.org/10.14203/jissh.v9i1.83.
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The paper examines the comparative study of subaltern between Papua in Indonesia’s New Order era and Rohingya in Myanmar during military rule. In Indonesia, the Papuan case is an example of how the centralistic military regime treats Papuan ethnic as an object and treats them as “the others” rather than considers them as a part of the “Indonesian entity” as the subject itself. Meanwhile, in Myanmar, Rohingya case is an example of how the centralistic military junta regime treats Rohingya ethnic as “the others” and considers them as foreigners in Myanmar. This paper found a significant difference between the treatment of the Indonesian military regime towards Papuan ethnic and the treatment of the Myanmar military junta regime towards Rohingya ethnic. In Indonesia, the military regime acknowledges Papuan as a citizen of Indonesia. However, the regime considers Papuan as the “different other” nonetheless. Their different race and ethnicity from Java and Malay ethnic as the majority ethnic are not the subjects of the cause, yet it is caused by Papuan traditional behavior which is regarded as “backward” as by the central regime. Meanwhile in Myanmar, since the enforcement of citizenship law in 1982, the military regime clearly does not acknowledge Rohingya from state citizenship because of their identities, such as religion and Rohingya's historical background.
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Hanson, Lori, and Jethro Cheng. "Production of the Global Health Doctor: Discourses on International Medical Electives." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 4, no. 1 (May 28, 2018): 161–80. http://dx.doi.org/10.15402/esj.v4i1.315.
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This article attempts to interrupt dominant narratives in the literature about international service-learning (ISL) in the field of medicine by critically deconstructing discourse related to a common model used to teach global health in undergraduate medical education: the international medical elective (IME). Based on a study conducted in 2012, the results have not been previously published. Using a Foucauldian discourse analysis, the study interrogated the underlying assumptions behind the nature of “service” being rendered by conveying the imagery, language, and consequences of the dominant discourses used in journal articles indexed on MEDLINE between 2000 and 2011. The analysis revealed an IMEs literature steeped in problematic discursive (re)productions of colonial constructs and imagined geographies, primarily through two dominant discourses designated as “disease and brokenness” and “romanticizing poverty.” These discourses both justify and reinforce privileged subject positions for students engaged in these ISL experiences, while inadequately considering structures and systems that perpetuate marginalization and health inequities. Such discourses often marginalize or essentialize people of so-called “host” countries, while silencing subaltern perspectives, resistance struggles, knowledges, and epistemologies. Challenging current ISL practices in medicine requires educators to actively work towards decolonialization, in part by recognizing the ability of discourses to produce meaning and subjects.
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Gnanadass, Edith, Kayon Murray-Johnson, and María Alicia Vetter. "Narrating the Immigrant Experience: Three Adult Educators’ Perspectives." Adult Learning 32, no. 1 (February 2021): 40–49. http://dx.doi.org/10.1177/1045159520977708.
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In this collaborative autoethnography, three immigrant adult education scholars examine diverse ways in which their experiences with racialization as immigrants in the United States have informed their scholarship and practice. The three authors originate from different parts of the world and use different theoretical frameworks—critical literary studies; critical theory; and postcolonial and Critical Race Theory, respectively—to complicate the immigrant Self and story. They argue that the use of autoethnography in adult education has the potential to illuminate issues of class, race, gender, and nationality to disrupt the typical immigrant narrative and allow for the advent of new immigrant stories and Subjects. Each narrative is unique; however, they do share the following commonalities: Critique of the postcolonial condition and the colonization of the Subject and culture; complicating the Black–White binary paradigm of race; centering anti-racist praxis; and suggestions for decolonizing the Self and adult education. The authors engage in this anti-racist work in solidarity with the Black Lives Matter movement, in an effort to dismantle systemic inequities and give voice to the subaltern. Patterns arising from their examination of these issues reveal new questions adult educators could consider as we teach, learn with, and from immigrant adult learners, whose cultural-historical contexts remain multi-layered and complex, rather than linear.
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Horsthemke, Kai. "Educational research, culturally distinctive epistemologies and the decline of truth." European Educational Research Journal 18, no. 5 (April 2, 2019): 513–26. http://dx.doi.org/10.1177/1474904119840174.
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The assumptions underlying this contribution are, first, that educational research, like research in other fields, is expected to yield knowledge. This is rather uncontroversial. It is only when it comes to the definition of knowledge, the kinds of knowledge sought and to questions as to whose knowledge counts, that the debate characteristically becomes more heated. Second, and perhaps more controversially, a discussion of the nature and purposes of educational research will, at some stage, have to engage with the notion of truth. Despite having traditionally been a serious philosophical subject, the idea of truth has in recent times become rather unpopular, an idea non grata. The reconceptualisation of knowledge and the decline of truth are due in no small part to the increased popularity of certain kinds of postcolonial theory, postmodernism, constructivism and feminist thought, the rise of subaltern science and alternative epistemologies in academia. This article critically examines current trends in the theory of educational research: the case against ‘crypto-positivism’ and ‘hyperrationality’, and the trend in favour of ‘epistemological diversity’ and ‘critical constructivist epistemology’, especially against the backdrop of the decline of truth as a significant subject and yardstick that is currently exercising and restraining us, as educational researchers, philosophers and as persons.
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Vicars, Mark. "What did I say that was wrong? Re/worlding the word." Qualitative Research Journal 18, no. 2 (May 8, 2018): 198–207. http://dx.doi.org/10.1108/qrj-d-17-00049.
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Purpose The purpose of this paper is to interrogate practice of research and discursively problematise the role of the researcher in relation to the ways in which knowledge is constructed and represented in and as a centre/periphery relation. It considers the ways in which research practices can refocus attention on claims made about knowing and speaking about the lives of Others and within the academe. Design/methodology/approach Underlying this interrogation is Spivak’s (1998) work “Can the Subaltern Speak?” Methodologically, I reflect on, and address my experiences of research in the context of re-reading ontology as a signifying presence from which to address, contest and rearticulate the methodological norm in qualitative enquiry. Findings The paper suggests that it is relevant to attend to the ways, in which qualitative researchers, in the process of making the Other culturally intelligible and subsequent representation, acknowledge the process and product as a contested epistemic space. Originality/value The paper problematizes the notion of “giving voice” to ontological understandings of being and speaking as a unified subject.
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Dettleff, James. "Andean Female Representation in Peruvian Films from the Internal Armed Conflict." MEDIACIONES 14, no. 21 (October 29, 2018): 1–16. http://dx.doi.org/10.26620/uniminuto.mediaciones.14.21.2018.1-16.
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This paper focuses on the representation of Andean female characters (indigenous) in Peruvian films set in the Internal Armed Conflict (IAC 1980–1999) and their relationship with male characters from the coast and from the Peruvian Andes. Using the discourse analysismethod, the paper shows how this is an uneven power representation, where the female indigenous character is portrayed as the lowest step of the social-economic scale, with no agency or any self-powerto free herself from her own situation. This work analyzes La boca del lobo (1988), the first Peruvian film set during the iac, in which Andean women have a secondary role, stripping away from them any possibility of being empowered subjects. This way of portraying the Andean women answers to a patriarchal and racist structure, which not only shows Andean females as powerless, as subaltern subjects, victims of psychological and sexual violence, but also makes invisible the role that they had during the iac. Women’s role mainly consisted in confronting both the abuses performed by the terrorist groups and by the Peruvian armed forces. This powerless portrayal was maintained in other audiovisual Peruvian productions—as analyzed in my ongoing PhD research—and has established a vision of the Andean female as a diminished subject and also contributed to build the Andean people—mainly women—as the “other” in the iac. To understand how non-indigenous people of Lima have built an image of the main victims of the IAC may help rebuild this war-torn nation, since race and gender differences are still problems Peru must resolve.
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Santos, Pedro. "O INTELECTUAL ORGÂNICO COMO FORMADOR DA VONTADE COLETIVA DOS SUBALTERNOS: apontamentos a partir de Antonio Gramsci." movimento-revista de educação, no. 6 (June 28, 2017): 107–30. http://dx.doi.org/10.22409/mov.v0i6.364.
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Este trabalho tem como escopo discutir o conceito de intelectual orgânico conforme o pensamento de Antonio Gramsci, destacando a sua tarefa como organizador da vontade coletiva dos subalternos a fim de superar a sociabilidade capitalista e implantar um novo ordenamento social fundado na perspectiva socialista. Nesse sentido, o intelectual orgânico vinculado aos subalternos emerge como educador que, dialeticamente, educa e se educa como pessimista e otimista para contribuir com o processo de elevação dos sujeitos governados à condição de governantes de uma nova ordem social.Palavras-chave: Intelectual orgânico; Vontade coletiva; Subalternos. The organic intellectual as trainer of the collective will of the subalterns: notes from Antonio GramsciAbstractThis work aims to discuss the concept of organic intellectual according to the thought of Antonio Gramsci, highlighting his task as organizer of the collective will of subordinates in order to overcome capitalist sociability and implant a new social order based on the socialist perspective. In this sense, the organic intellectual linked to subalterns emerges as an educator who dialectically educates and educates himself as a pessimist and optimist to contribute to the process of elevating the governed subjects to the condition of being governors of a new social order.Keywords: Organic Intellectual; Collective will; Subalterns.
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Santos, Pedro. "O INTELECTUAL ORGÂNICO COMO FORMADOR DA VONTADE COLETIVA DOS SUBALTERNOS: apontamentos a partir de Antonio Gramsci." movimento-revista de educação, no. 6 (June 28, 2017): 107. http://dx.doi.org/10.22409/movimento2017.v0i6.a20927.
Full textAbstract:
Este trabalho tem como escopo discutir o conceito de intelectual orgânico conforme o pensamento de Antonio Gramsci, destacando a sua tarefa como organizador da vontade coletiva dos subalternos a fim de superar a sociabilidade capitalista e implantar um novo ordenamento social fundado na perspectiva socialista. Nesse sentido, o intelectual orgânico vinculado aos subalternos emerge como educador que, dialeticamente, educa e se educa como pessimista e otimista para contribuir com o processo de elevação dos sujeitos governados à condição de governantes de uma nova ordem social.Palavras-chave: Intelectual orgânico; Vontade coletiva; Subalternos. The organic intellectual as trainer of the collective will of the subalterns: notes from Antonio GramsciAbstractThis work aims to discuss the concept of organic intellectual according to the thought of Antonio Gramsci, highlighting his task as organizer of the collective will of subordinates in order to overcome capitalist sociability and implant a new social order based on the socialist perspective. In this sense, the organic intellectual linked to subalterns emerges as an educator who dialectically educates and educates himself as a pessimist and optimist to contribute to the process of elevating the governed subjects to the condition of being governors of a new social order.Keywords: Organic Intellectual; Collective will; Subalterns.