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1
South Asia Theological Research Institute (Bangalore, India), ed. Understanding subaltern history: Theoretical tools. Bangalore: BTESSC/SATHRI, 2006.
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2
Mignolo, Walter. Local histories/global designs: Coloniality, subaltern knowledges, and border thinking. Princeton, N.J: Princeton University Press, 2000.
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6
Chatterjee, Shraddha. Queer Politics in India: Towards Sexual Subaltern Subjects. Taylor & Francis Group, 2018.
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Chatterjee, Shraddha. Queer Politics in India: Towards Sexual Subaltern Subjects. Taylor & Francis Group, 2018.
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Chatterjee, Shraddha. Queer Politics in India: Towards Sexual Subaltern Subjects. Taylor & Francis Group, 2018.
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10
1964-, Robins Nicholas A., and Jones Adam 1963-, eds. Genocides by the oppressed: Subaltern genocide in theory and practice. Bloomington: Indiana University Press, 2009.
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11
Robins, Nicholas A., and Adam Jones. Genocides by the Oppressed: Subaltern Genocide in Theory and Practice. Indiana University Press, 2009.
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12
Morris, Rosalind. Can the Subaltern Speak?: Reflections on the History of an Idea. Columbia University Press, 2010.
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13
Zehmisch, Philipp. The Concept of Subalternity. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199469864.003.0002.
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Chapter 1 explores the intellectual trajectory of the concept of subalternity. The first section revisits some key debates of subaltern theory which are considered relevant for the book. It demonstrates that subaltern theory may be fruitfully applied to understanding social inequality, especially when it comes to analysing the interlinked exclusion of subalterns from hegemonic frameworks of speech and, access to means of production in the modern state. The second part reflects on the methodological and theoretical consequences of applying subaltern theory to anthropological fieldwork and ethnographic writing. The author demands that the fieldwork method of participant observation is particularly suited to document the everyday life of subalterns, especially their often embodied practices and rituals. Beyond, he argues that the establishing of social relations with subalterns may serve as a precondition enabling the fieldworker to ‘speak with subalterns’ and thus to capture their voice in a more direct way.
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Mannathukkaren, Nissim. Communism, Subaltern Studies and Postcolonial Theory: The Left in South India. Taylor & Francis Group, 2021.
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15
Mannathukkaren, Nissim. Communism, Subaltern Studies and Postcolonial Theory: The Left in South India. Taylor & Francis Group, 2021.
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16
Mannathukkaren, Nissim. Communism, Subaltern Studies and Postcolonial Theory: The Left in South India. Taylor & Francis Group, 2021.
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17
Darder, Antonia. Decolonizing Interpretive Research: A Subaltern Methodology for Social Change. Taylor & Francis Group, 2019.
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18
Darder, Antonia. Decolonizing Interpretive Research: A Subaltern Methodology for Social Change. Taylor & Francis Group, 2019.
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19
Chakravorty, Spivak Gayatri, and Morris Rosalind C, eds. Can the subaltern speak?: Reflections on the history of an idea. New York: Columbia University Press, 2010.
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20
Cyberculture And The Subaltern Weavings Of The Virtual And Real. Lexington Books, 2012.
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21
Tobias, Döring, Schäfer U, Stein Mark, Universität Frankfurt am Main. Institut für England- und Amerikastudien., and Graduate Workshop on Postcolonial Studies (1996 : Institute for English and American Studies, J.W. Goethe-University, Frankfurt a.M.), eds. Can 'the subaltern' be read?: The role of the critic in postcolonial studies. Frankfurt: Institut für England- und Amerikastudien, Johann Wolfgang Goethe-Universität, 1996.
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22
Mukherjee, Mridula. Peasants in India's Non-Violent Revolution: Part 2: Interrogating Peasant Historiography: Peasant Perspectives, Marxist Practice and Subaltern Theory (SAGE Series in Modern Indian History). Sage Publications Pvt. Ltd, 2006.
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23
Zehmisch, Philipp. Mini-India. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199469864.001.0001.
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This contribution to political anthropology, migration research, and postcolonial studies fills a gap in the hitherto under-represented scholarship on the migrant and settler society of the Andaman Islands, called ‘Mini-India’. Focusing on political, social, economic, and cultural effects of migration, the main actors of the book stem from criminalized, low-caste, landless, refugee, repatriated, Adivasi, and other backgrounds of the subcontinent and South East Asia. Settling in this ‘new world’, some underprivileged migrants achieved social mobility, while others remained disenfranchised and marginal. Employing the concept of subalternity, this ethnographic study analyses various shades of inequality that arise from communities’ material and representational access to the state. It elaborates on the political repercussions of subaltern migration in negotiations of island history, collective identity, ecological sustainability, and resource access. The book is divided into three parts: Part I, titled ‘Theory, Methodology, and the Field’ introduces the reader into subaltern theory and the Andamans as fieldwork site. Part II, titled ‘Islands of Subalternity: Migration, Place-Making, and Politics’ concentrates on the Andaman society as a multi-ethnic conglomerate of subaltern communities in which stakes of history and identity are negotiated. Part III, titled ‘Landscapes of Subalternity: An Ethnography of the Ranchis of Mini-India’ focuses on the Ranchis, one particular community of 50,000 subaltern Adivasi migrants from the Chotanagpur region. It highlights the exploitative history of Ranchi contract labour migration, which triggered specific forms of cultural and ecological appropriation as well as multi-layered strategies of resistance against domination to achieve autonomy, autarchy, and peaceful cohabitation in the margins of the state.
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Chowdhry, Geeta, and L. H. M. Ling. Race(ing) International Relations: A Critical Overview of Postcolonial Feminism in International Relations. Oxford University Press, 2018. http://dx.doi.org/10.1093/acrefore/9780190846626.013.413.
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Postcolonial feminism in international relations (PFIR) is a disciplinary field devoted to the study of world politics as a site of power relations shaped by colonization. PFIR combines postcolonial and feminist insights to explore questions such as how the stratum of elite power intersects with subterranean layers of colonization to produce our contemporary world politics; how these interrelationships between race, gender, sex, and class inform matrices of power in world politics; and how we account for elite and subaltern agency and resistance to the hegemonic sphere of world politics. PFIR is similar to Marxism, constructivism, and postmodernism in that they all posit that the masses underwrite hegemonic rule and, in so doing, ultimately have the means to do away with it. One difference is that PFIR emanates from the position of the subaltern; more specifically, the colonized’s colonized such as women, children, the illiterate, the poor, the landless, and the voiceless. Three major components are involved in PFIR in its analysis of world politics: culture, politics, and material structures. Also, eight common foci emerge in PFIR: intersectionality, representation, and power; materiality; relationality; multiplicity; intersubjectivity; contrapuntality; complicity; and resistance and accountability. PFIR gives rise to two interrelated projects: an empirical inquiry into the construction and exercise of power in daily life, and theory building that reflects this empirical base. A future challenge for PFIR is to elucidate how we can transform, not just alleviate, the hegemonies that persist around the world.
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Lehmann, Courtney. Can the Subaltern Sing? Edited by James C. Bulman. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199687169.013.21.
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Completed in 1966, Liz White’s Othello is the first and only Shakespeare film directed by a black woman, as well as the first cinematic adaptation of a Shakespeare play to feature an all-black cast and crew. When production began in 1962, White was intent on using her landmark adaptation to assert a place for women within the male-dominated black nationalist movements of the 1960s. By focusing on the (mis)treatment of women in Othello, White links their struggle—or lack thereof—to the double displacement of black women within the burgeoning civil rights movement. Particularly in this context, it seems counter-intuitive that White would draw upon conventions from one of the most conservative cinematic genres—the American film musical—to generate an alternative set of signifying practices for articulating civil rights claims and for chronicling the historical process whereby women become the vanishing mediators of social ‘progress’…
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Zehmisch, Philipp. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199469864.003.0001.
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The Introduction highlights the major topics and questions addressed by this ethnography. The first section introduces disenfranchised Andaman migrants from various social, regional, linguistic, religious, and caste backgrounds as central actors of the book. Further, it elaborates on the major analytical advantages of utilizing subaltern theory to analyse migration processes as well as the production of social inequality in the modern nation state. Here, the author suggests to closely examine the relationship between the local state and the migrant population by making use of the key concept of subalternity. Moreover, he puts emphasis on adopting an interdisciplinary research methodology that considers both historical and contemporary (ethnographic) perspectives in order to gain holistic results. The second section lays out the structure of the book.
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Zehmisch, Philipp. The Politics of Voice and Silence. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199469864.003.0010.
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Chapter 8 aims to offer alternative ways to understand the Ranchis’ disenfranchisement by bringing hegemonic modes of explanation in dialogue with silenced subaltern perspectives. The first section examines how prevailing conditions of speech deepened the Ranchis’ exclusion from the lines of social mobility. It demonstrates that the attempts of community leaders, bureaucrats, politicians, NGO workers, and the Catholic Church to include Ranchis into welfare and development programmes largely failed because no appropriate form of communication between subalterns and these hegemonic actors was found. The second part of the chapter shows that the Ranchis’ marginalization must also be regarded as a result of their own forms of silent resistance against state interference. Referring to theories of anarchist anthropology, the author puts forward the argument that the Ranchis’ preference for self-rule has triggered their conscious evasion from interaction with the state.
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Zehmisch, Philipp. Uncovering the Silent Other. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199469864.003.0008.
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Chapter 6 explores how the contracting of Ranchi labourers from Chotanagpur as successors to colonial convicts in the task of forest clearance and infrastructure development has conditioned their marginalized position in the Andaman society. Since the advent of their migration in 1918, racial stereotypes attached to their ‘aboriginality’ accompanied the Ranchis to the islands. Having been continuously exploited and discriminated against as ‘tribals’ by decision-makers and members of the Andaman society, the Ranchis remained, as a result, alienated from the lines of social mobility. A historical analysis of the Ranchis’ disenfranchisement in the first section of the chapter is followed by the presentation of three exemplary life histories of subaltern migrants in the second section. Here, the author underlines the argument that migration cannot be understood as a one-dimensional process of exploitation, but that the voices and perspectives of subalterns as silenced agents of history must be considered.
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Prakash, Gyan. Postcolonial Criticism and History: Subaltern Studies. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199225996.003.0005.
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This chapter focuses on one of the new theoretical approaches to history which had developed in reaction to nationalist and Marxist views of history that had taken hold in the wake of Western colonial expansion. In order to counter the state-led modernization paradigm, which some elites in the colonies had adopted from the colonizing powers, post-colonialists attacked assumptions of progress, causality, and state-led nation-building, allegedly typical of the modern West. Promoting a bottom-up understanding of history, they emphasized ‘subaltern’ non-elite perspectives and criticized Eurocentric normativity without, however, denying the influence of the modern West—an influence seen by many recent postcolonial writers as both socially and epistemologically oppressive and marginalizing.
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Zehmisch, Philipp. Manifestations of History. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199469864.003.0006.
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Chapter 5 analyses manifestations of history, that is, concrete historical legacies of power and knowledge in present-day Andaman society. The first section discusses the impact of hegemonic nationalist rhetoric—highlighting the role of bourgeois nationalist freedom fighters incarcerated in the Andamans—on the local sense and perception of history. The first section aims to show how politics of recognition influence the ways in which community actors constitute their present by narrating the subaltern past. The second section focuses on the manifestation of criminality as a crucial relation between the state and the population in the here and now. It shows that Andaman actors construct contemporary identities by referring to the criminal past of convicts deported to the islands; moreover, the institutionalization of criminality within the economic system of the Andaman divides the population into elite actors profiting from the black-market sector and subalterns whose participation in the same system brings them into continuous conflict with the law.
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Knight, Linda. Inefficient Mapping: A Protocol for Attuning to Phenomena. punctum books, 2021. http://dx.doi.org/10.53288/0336.1.00.
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Working from a speculative, more-than-human ontological position, Inefficient Mapping: A Protocol for Attuning to Phenomena presents a new, experimental cartographic practice and non-representational methodological protocol that attunes to the subaltern genealogies of sites and places, proposing a wayfaring practice for traversing the land founded on an ethics of care. As a methodological protocol, inefficient mapping inscribes the histories and politics of a place by gesturally marking affective and relational imprints of colonisation, industrialisation, appropriation, histories, futures, exclusions, privileges, neglect, survival, and persistence. Inefficient Mapping details a research experiment and is designed to be taken out on mapping expeditions to be referred to, consulted with, and experimented with by those who are familiar or new to mapping. The inefficient mapping protocol described in this book is informed by feminist speculative and immanent theories, including posthuman theories, critical-cultural theories, Indigenous and critical place inquiry, as well as the works of Karen Barad, Erin Manning, Jane Bennett, Maria Puig de la Bellacassa, Elizabeth Povinelli, and Eve Tuck and Marcia McKenzie, which frame how inefficient mapping attunes to the matter, tenses, and ontologies of phenomena and how the interweaving agglomerations of theory, critique, and practice can remain embedded in experimental methodologies.
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Lloyd, David. Under Representation. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823282388.001.0001.
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Under Representation argues that the relation between the concepts of universality, freedom and humanity, and the racial order of the modern world is grounded in the founding texts of aesthetic philosophy. It challenges the absence of sustained thought about race in postcolonial studies and the lack of attention to aesthetics in critical race theory. Late Enlightenment discourse on aesthetic experience proposes a decisive account of the conditions of possibility for universal human subjecthood. The aesthetic forges a powerful racial regime of representation whose genealogy runs from enlightenment thinkers like Kant and Schiller to late modernist critics like Adorno and Benjamin. For aesthetic philosophy, representation is an activity that articulates the various spheres of human practice and theory, from the most fundamental acts of perception and reflection to the relation of the subject to the political, the economic, and the social. Representation regulates the distribution of racial identifications along a developmental trajectory: the racialized remain “under representation,” on the threshold of humanity and not yet capable of freedom and civility as aesthetic thought defines those attributes. To ignore the aesthetic is thus to overlook its continuing force in the formation of the racial and political structures down to the present. In its five chapters, Under Representation investigates the aesthetic foundations of modern political subjectivity; race and the sublime; the logic of assimilation and the sterotype; the subaltern critique of representation; and the place of magic and the primitive in modernist concepts of art, aura, and representation.
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Cloud, Dana L., ed. The Oxford Encyclopedia of Communication and Critical Cultural Studies. Oxford University Press, 2019. http://dx.doi.org/10.1093/acref/9780190459611.001.0001.
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106 scholarly articles This is a compendium of touchstone articles by prominent communication, rhetorical, and cultural studies scholars about topics of interest to scholars and critics of popular and political culture. Articles provide authoritative surveys of concepts such as rhetorical construction of bodies, Marxist, feminist, and poststructuralist traditions, materialisms, social movements, race and anti-racist critique, whiteness, surveillance and security, visual communication, globalization, social media and digital communication/cyberculture, performance studies, the “post-human” turn, critical organizational communication, public memory, gaming, cultural industries, colonialism and postcolonialism, The Birmingham and Frankfurt Schools, commodity culture, critical health culture studies, nation and identity, public spheres, psychoanalytic theory and methods, affect theory, anti-Semitism, queer studies, critical argumentation studies, diaspora, development, intersectionality, Islamophobia, subaltern studies, spatial studies, rhetoric and cultural studies, neoliberalism, critical pedagogy, urban studies, deconstruction, audience studies, labor, war, age studies, motherhood studies, popular culture, communication in the Global South, and more. The work also surveys critical thinkers for cultural studies including Stuart Hall, Antonio Gramsci, Jesus Martin Barbero, Angela Davis, Ernesto Laclau, Raymond Williams, Giles Deleuze, Jurgen Habermas, Frantz Fanon, Chandra Mohanty, Gayatri Spivak, Michel Foucault, Louis Althusser, Juan Carlos Rodriguez, Gloria Anzaldua, Paolo Freire, Donna Haraway, Georgio Agamben, Slavoj Zizek, W.E.B. DuBois, Sara Ahmed, Paul Gilroy, Enrique Dussel, Michael Warner, Lauren Berlant, Judith Butler, Jean Baudrillard, Walter Mignolo, Edward Said, Alain Badiou, Homi Bhabha, among others. Each entry is distinguished by lists of key references and suggestions for further reading. The collection is sure to be a vital resource for faculty, graduate students, and undergraduates seeking authoritative overviews of key concepts and people in communication and critical cultural studies.
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Greenwood, Emily. Pericles’ Utopia. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190649890.003.0003.
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In this chapter, Greenwood looks afresh at the genealogy of utopias and utopianism in Classical Greek political thought (traditionally seen as originating with Plato’s Republic). She identifies Thucydides’ Pericles as a utopian political thinker who offers a version of the imperial democratic polis as utopia and suggests that Pericles’ utopian vision was a provocation for Plato’s utopian thought. Greenwood argues that to conceive of Pericles as a utopian thinker is not to make his funeral oration—a vital text for Athenian civic ideology—less accessible for the history of Athenian democracy. Instead, invoking Antonio Gramsci’s notes on “indirect sources for the history of subaltern social groups” in Notebook 25, she entertains the idea that Periclean utopianism articulates the aspirations of the Athenian demos—with the ugly irony (seldom absent from utopias) that these aspirations depended on making other classes of people subaltern to their desires.
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González, Gabriela. “La Idea Mueve” (The Idea Moves Us). Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199914142.003.0008.
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The concluding chapter explains how race had served defenders of slavery by providing them with an excuse to hold men and women in bondage. For their inhumane treatment of Africans during the Age of Enlightenment to be justified, their humanity needed to be ideologically stripped away—scientific racism served that purpose. Racist theories also kept other groups in subaltern positions. Mexicans with mestizo, mulatto, and Indian genealogies experienced racialization in the United States. Simply put, Americans, proud of their liberal political heritage and their democratic institutions, needed to see oppressed groups as somehow sub-human in order to reconcile their political beliefs with the nation’s less than egalitarian realities. It is for this reason that the politics of redemption practiced by Mexican immigrant and Mexican American activists merits attention.
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Moreau, Odile. Press Propaganda and Subaltern Agents of Pan-Islamic Networks in the Muslim Mediterranean World prior to World War I. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474430616.003.0006.
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This chapter explores movement and circulation across the Mediterranean and seeks to contribute to a history of proto-nationalism in the Maghrib and the Middle East at a particular moment prior to World War I. The discussion is particularly concerned with the interface of two Mediterranean spaces: the Middle East (Egypt, Ottoman Empire) and North Africa (Morocco), where the latter is viewed as a case study where resistance movements sought external allies as a way of compensating for their internal weakness. Applying methods developed by Subaltern Studies, and linking macro-historical approaches, namely of a translocal movement in the Muslim Mediterranean, it explores how the Egypt-based society, al-Ittihad al-Maghribi, through its agent, Aref Taher, used the press as an instrument for political propaganda, promoting its Pan-Islamic programme and its goal of uniting North Africa.
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Rocklin, Alexander. The Regulation of Religion and the Making of Hinduism in Colonial Trinidad. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469648712.001.0001.
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How can religious freedom be granted to people who do not have a religion? While Indian indentured workers in colonial Trinidad practiced cherished rituals, "Hinduism" was not a widespread category in India at the time. On this Caribbean island, people of South Asian descent and African descent came together-under the watchful eyes of the British rulers-to walk on hot coals for fierce goddesses, summon spirits of the dead, or honor Muslim martyrs, practices that challenged colonial norms for religion and race. Drawing deeply on colonial archives, Alexander Rocklin examines the role of the category of religion in the regulation of the lives of Indian laborers struggling for autonomy. Gradually, Indians learned to narrate the origins, similarities, and differences among their fellows' cosmological views, and to define Hindus, Muslims, and Christians as distinct groups. Their goal in doing this work of subaltern comparative religion, as Rocklin puts it, was to avoid criminalization and to have their rituals authorized as legitimate religion-they wanted nothing less than to gain access to the British promise of religious freedom. With the indenture system's end, the culmination of this politics of recognition was the gradual transformation of Hindus' rituals and the reorganization of their lives-they fabricated a "world religion" called Hinduism.
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Hutchinson, Mark P. Glocalized and Indigenized Theologies in the Twentieth Century. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702252.003.0009.
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This chapter points at the relocation of theology through the twentieth century out of universities and ‘public thought’ towards privatized and ‘dissenting’ spaces. These include anti-colonialist and proto-nationalist movements in East Africa, India, and Korea, whereby religion became one means by which subaltern groups maintained their identity over and against a ruling class. In other settings, such as in post-war Minjung theology in Korea, indigenized theology became a means of re-wiring the political discourse as the new nation emerged from war into settings requiring rapid industrialization and modernization. Such popular mobilizations from below are compared to elite, institutional attempts at change from above, and are analysed using the sociology of Pierre Bourdieu to tease out those factors which contribute to success in spreading out of the cultures and ‘moments’ of primary indigenization.
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Labrador, Roderick N. “The Center is not just for Filipinos, but for all of Hawai‘i nei”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038808.003.0005.
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This chapter argues that the Filipino Community Center represents a “class project” that not only reveals a repertoire of Filipino identities but also an active confrontation with the group's ethnoracially assigned identity and its political, economic, and social consequences. It analyzes the grand opening ceremonies of the Filipino Community Center and suggests that as a middle class project (with the Filipino Chamber of Commerce a central stakeholder), it emphasizes self-help entrepreneurship and the elevation of business-related “ethnic heroes” as part of the never-ending pursuit of the “American Dream” in a “Land of Immigrants.” The chapter investigates several interrelated issues, namely how those in the middle class shape subjectivity in a community that has been defined and defined itself as impoverished and subaltern, and the various ways Filipinos think about and perform class (via the images, symbols, and ideologies they use) to construct competing visions of “Filipino.”
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Banerjee, Arindam. Agrarian Crisis and Accumulation in Rural India. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198792444.003.0005.
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This chapter focuses on the contentious issue of state-led land transfers and the role of law in mediating between corporate interests and the demands of groups dispossessed by “forcible” land acquisitions. Arguing, with Gramsci, that an important function of law-making is to participate in the organization of consent, the authors suggest that law-making in the context of land transfers in India aims to arrive at compromise equilibria between the interests of dominant and subaltern groups. From this position, the chapter scrutinizes the dialectic between grassroots-based “law-struggles” against dispossession and government law-making regulating land transfers, which eventually gave rise to the new Right to Fair Compensation and Transparency in Land Acquisition, Rehabilitation and Resettlement (LARR) Bill. While the authors acknowledge the progressive measures contained in the act, they also suggest that it may nonetheless, in the long run, facilitate the process of neoliberal social and economic restructuring in India.
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Leshota, Paul L., Ericka S. Dunbar, Musa W. Dube, and Malebogo Kgalemang. Mother Earth, Mother Africa and Biblical Studies : Interpretations in the Context of Climate Change. Edited by Sidney K. Berman. University of Bamberg Press, 2021. http://dx.doi.org/10.20378/irb-49839.
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Climate change and its global impact on all people, especially the marginalized communities, is widely recognized as the biggest crisis of our time. It is a context that invites all subjects and disciplines to bring their resources in diagnosing the problem and seeking the healing of the Earth. The African continent, especially its women, constitute the subalterns of global climate crisis. Can they speak? If they speak, can they be heard? Both the Earth and the Africa have been identified with the adjective “Mother.” This gender identity tells tales in patriarchal and imperial worlds that use the female gender to signal legitimation of oppression and exploitation. In this volume, African women theologians and their female-identifying colleagues, struggle with reading and interpreting religious texts in the context of environmental crisis that are threatening life on Earth. The chapters interrogate how biblical texts and African cultural resources imagine the Earth and our relationship with the Earth: Do these texts offer readers windows of hope for re-imagining liberating relationship with the Earth? How do they intersect with gender, race, empire, ethnicity, sexuality among others? Beginning with Genesis, journeying through Exodus, Ruth, Ecclesiastes and the Gospel of John, the authors seek to read in solidarity with the Earth, for the healing of the whole Earth community.
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de Búrca, Gráinne, ed. Legal Mobilization for Human Rights. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192866578.001.0001.
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There has been a turn in human rights scholarship from a top-down focus on laws, institutions, courts, and elite actors towards a more bottom-up focus on civil society activists, advocacy groups, affected communities, and social movements. The chapters in this book discuss some of the causes, modalities, choices, and consequences of legal mobilization for human rights, including which groups claim rights, what rights they mobilize to protect, the goals they pursue, the forums they use, the obstacles they encounter, and to what degree and in what ways they are successful. The chapters include case studies of LGBTQ+ activism in authoritarian political systems, women’s engagement with the UN Security Council, the differing strategies of major NGOs as regards human rights approaches to climate change, the work of Indigenous communities resisting extractivism, and the legal empowerment of communities in a range of locations and contexts. Key themes emerging from the chapters include: the importance of the idea of human rights to communities that are dominated or marginalized; the ways in which political and societal authoritarianism shape and limit (but do not necessarily exclude) opportunities for effective mobilization; the importance of the choice of forum for seeking to bring about change; the role intermediary actors such as leading NGOs can play in innovating and reorienting strategies to address pressing challenges; the possibilities for subaltern mobilization to reshape human rights law and transform international legal understandings and concepts; and the importance of supporting genuinely community-led legal mobilization.
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Beiner, Guy. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198749356.003.0001.
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Questioning the inevitability of an inherent opposition between myth and history opens possibilities for rethinking our engagement with the past through the lens of ‘mythistory’. In the same vein, the concept of ‘vernacular historiography’ is introduced in relation to a number of related historiographical developments, namely: living history, history from below, people’s history, subaltern history, democratic history, ethnohistory, popular history, public history, applied history, everyday history, shared history, folk history, grass-roots history, as well as local and provincial history. In turn, the study of forgetting and of lieu d’oubli is identified as a new direction for advancing the field of Memory Studies and moving beyond our current understanding of lieux de mémoire. In particular, ‘social forgetting’, whereby communities try to supress recollections of inconvenient episodes in their past, is conceptualized as thriving on tensions between public reticence and muted remembrance in private. Finally, charting the forgetful remembrance of the 1798 rebellion in Ulster—known locally as ‘the Turn-Out’—is presented as an illuminating case study for coming to terms with social forgetting and vernacular historiography.
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Prakash, Brahma. Cultural Labour. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199490813.001.0001.
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Folk performances reflect the life-worlds of a vast section of subaltern communities in India. What is the philosophy that drives these performances, the vision that enables as well as enslaves these communities to present what they feel, think, imagine, and want to see? Can such performances challenge social hierarchies and ensure justice in a caste-ridden society? In Cultural Labour, the author studies bhuiyan puja (land worship), bidesia (theatre of migrant labourers), Reshma-Chuharmal (Dalit ballads), dugola (singing duels) from Bihar, and the songs and performances of Gaddar, who was associated with Jana Natya Mandali, Telangana: he examines various ways in which meanings and behaviour are engendered in communities through rituals, theatre, and enactments. Focusing on various motifs of landscape, materiality, and performance, the author looks at the relationship between culture and labour in its immediate contexts. Based on an extensive ethnography and the author’s own life experience as a member of such a community, the book offers a new conceptual framework to understand the politics and aesthetics of folk performance in the light of contemporary theories of theatre and performance studies.
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Schreffler, Gibb. Dhol. University of Illinois Press, 2021. http://dx.doi.org/10.5622/illinois/9780252044076.001.0001.
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In the early twenty-first century, the Punjab region’s traditional drummers, dholis, were experiencing “the toughest time ever.” Concurrently, their instrument, the iconic barrel-drum dhol, was experiencing unprecedented global popularity. This book uncovers why, notwithstanding the emblematic status of dhol for Punjabis, the dholis’ local communities are facing existential crisis. The pursuit of a national identity—which aids in political representation and maintaining historical consciousness during change—has led modern Punjabis to make particular economic, social, and artistic choices. A casualty of this pursuit has been the disenfranchisement of dholis, who do not find representation despite the symbolic import of dhol to that national identity. Through the example of dhol’s subtle appropriation, the book argues that the empowerment gained by bolstering Punjabi identity in the global arena works at the expense of people on Punjabi society’s margins. At its core are the hereditary-professional drummers who, while members of society’s low-status “outcaste” population, created and maintained dhol traditions over centuries. Exacerbated by a cultural nationalist discourse that downplays ethnic diversity, their subaltern ethnic identities have been rendered invisible. Recognizing their diverse ethnic affiliations, however, is only the first step towards hearing hitherto absent perspectives of individual musicians. As a work of advocacy, this book draws on two decades of ethnography of Indian, Pakistani, and diasporic Punjabi drummers to center their experiences in the story of modern Punjab.
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Alborn, Timothy. All That Glittered. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190603519.001.0001.
Full textAbstract:
From the early eighteenth century into the 1830s, Great Britain was the only major country in the world to adopt gold as the sole basis of its currency, in the process absorbing much of the world’s supply of that metal into its pockets, cupboards, and coffers. During the same period, Britons forged a nation by distilling a heady brew of Protestantism, commerce, and military might, while preserving important features of its older social hierarchy. All That Glittered argues for a close connection between these occurrences, by linking justifications for gold’s role in British society—starting in the 1750s and running through the mid-nineteenth century gold rushes in California and Australia—to contemporary descriptions of that metal’s varied values at home and abroad. Most of these accounts attributed British commercial and military success to a credit economy pinned on gold, stigmatized southern European and subaltern peoples for their nonmonetary uses of gold, or tried to marginalize people at home for similar forms of alleged misconduct. This book tells a primarily cultural origin story about the gold standard’s emergence after 1850 as an international monetary system, while providing a new window on British exceptionalism during the previous century.
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Fracchia, Carmen. 'Black but Human'. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198767978.001.0001.
Full textAbstract:
The African presence in imperial Spain, of between 10-15 per cent of the population, was due to the institutionalization of the transatlantic slave trade that brought between seven- to eight hundred thousand Africans as slaves to Spain and Portugal. If we add those slaves born in these European territories and the three to four hundred thousand Moor, Berber and Turk slaves, there were approximately two million slaves living in the Iberian Peninsula during this period. The Afro-Hispanic proverb ‘Black but Human’ that provides part of the book’s title, serves as a lens through which to explore the ways in which certain visual representations of slavery both embody and reproduce hegemonic visions of subaltern groups, and at the same time provide material for critical and emancipatory practices by Afro-Hispanic slaves and ex-slaves themselves. It thus allows us to generate critical insights into the articulations of slave subjectivity by exploring the links between visual regimes and the early modern Spanish and New World discourses on slavery and human diversity. My book provides a complex new reading of neglected moments of artistic production in Hapsburg Spain establishing their importance as relays of power and resistance. We could claim that the ‘Black but Human’ topos encodes the multilayered processes through which a black emancipatory subject emerges and a ‘black nation’ forges a collective resistance, and the ways in which these moments are articulated visually by a range of artists. Thus, this proverb is the main thread of the six chapters of this book.
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Beer, Andreas, and Gesa Mackenthun, eds. Fugitive Knowledge. The Loss and Preservation of Knowledge in Cultural Contact Zones. Waxmann Verlag GmbH, 2015. http://dx.doi.org/10.31244/9783830982814.
Full textAbstract:
Encounters between cultures are also encounters between knowledge systems. This volume brings together a number of case studies that explore how some knowledge in cultural contact zones becomes transient, evanescent, and ephemeral. The essays examine various aspects of cultural, especially colonial, epistemic exchanges, placing special emphasis on the fate of those knowledges that are not easily appropriated by or translated from one cultural sphere into another and thus remain at the margins of cross-cultural exchanges. In addition, the imposition of colonial power is unthinkable without the strategic deployment and use of knowledge; most colonial states, including those of Germany in the Baltic and in West Africa, were knowledge-acquiring machines – yet, acquisition always includes rejection, detainment and subjugation of recalcitrant epistemes. Bringing together insights from various scholarly disciplines, including literary studies, history, historical anthropology, and political science, the essays in this volume investigate how different or unfamiliar knowledge was, and in some cases still is, disarticulated by being belittled, discredited, and demonized. But they also show the strategies of resilience deployed by subjugated and subaltern people: the ways in which certain materials have escaped the coloniality of knowledge – how fragments and shards of other epistemologies remain inscribed in the polyphony and fuzziness of intercultural documents and archives.
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Heath, Deana. Colonial Terror. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192893932.001.0001.
Full textAbstract:
Focusing on India between the early nineteenth century and the First World War, Colonial Terror explores the centrality of the torture of Indian bodies to the law-preserving violence of colonial rule—of some of the ways in which, in other words, extraordinary violence was embedded in the ordinary operation of colonial states. Although enacted largely by Indians on Indian bodies, particularly by subaltern members of the police, the book argues that torture was facilitated, systematized, and ultimately sanctioned by first the East India Company and then the Raj because it benefitted the colonial regime, since rendering the police a source of terror played a key role in the construction and maintenance of state sovereignty. Drawing upon the work of both Giorgio Agamben and Michel Foucault, Colonial Terror contends, furthermore, that it is only possible to understand the terrorizing nature of the colonial police in India by viewing colonial India as a ‘regime of exception’ in which two different forms, or levels, of exceptionality were in operation, one wrought through the exclusion of particular groups or segments of the Indian population from the law and the other by ‘petty sovereigns’ in their enactment of illegal violence in the operation of the law. It was in such fertile ground, in which colonial subjects were both included within the domain of colonial law while also being abandoned by it, that torture was able to flourish.
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Mota-Lopes, José da. The Colonial Encounter and Its Legacy. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.324.
Full textAbstract:
The current scholarship on European colonialism may be divided into two approaches: colonial studies, sometimes referred to as a political-economy approach, and postcolonial studies, also known as “postcolonialism” or “subaltern studies.” Whereas the field of colonial studies appeared with the emergence of colonialism, the second emerged with decolonization, the national liberation armed struggles, and the political, formal, or institutional collapse of colonialism. The two approaches became or appeared as protests against very similar circumstances and critically complemented one another, but they soon tended to follow parallel and very different trajectories. Three basic conceptual references offer important insights not only about the geostrategic, historical, and socioeconomic trajectories of colonialism but also on its cultural evolvement and its present consequences: colonial encounter, colonial situation, and colonial legacy. In addition, the field of colonial or postcolonial studies today may give rise to three major evolvements in the near future. The first consists in the recovery of what started to be the initial subject matter of postcolonialism. The second arises from the requirement of a return to the political, historical, and economic origins of postcolonialist studies. Finally, it will perhaps be at the point of conjunction of world-systems analysis with postcolonial studies that a fundamental problem affecting our world will find the beginning of a possible solution. The combined application of world-systems analysis and postcolonial studies is a promising intellectual instrument for confronting the in-depth influence of Eurocentrism or Euro-American universalism in the current practice and teaching of the social sciences.