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Dewojati, Cahyaningrum. "PEREMPUAN TERBUNGKAM DALAM R.A. MOERHIA: PERINGETAN MEDAN 1929—1933SUBALTERN SPIVAK." Alayasastra 17, no. 1 (May 31, 2021): 19–38. http://dx.doi.org/10.36567/aly.v17i1.768.
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ABSTRAKPada masa Hindia Belanda, perempuan bumiputra mendapatkan banyak penindasan sehingga mendorong mereka menjadi pihak subaltern. Subaltern merujuk kepada pihak yang berposisi inferior dan tunduk kepada pihak dari kelas berkuasa. Pihak subaltern tidak memiliki kemampuan untuk bersuara. Permasalahan tersebut dapat ditemukan dalam novel R.A. Moerhia: Peringetan Medan 1929—1933 karya Njoo Cheong Seng. Penelitian ini membahas subalternitas perempuan bumiputra pada masa Hindia Belanda dan berbagai bentuk penindasan yang dialami dalam novel R.A. Moerhia: Peringetan Medan 1929—1933 karya Njoo Cheong Seng melalui teori subaltern Spivak dengan metode deskriptif analitis. Hasil penelitian ini menunjukkan terdapat penindasan terhadap perempuan bumiputra sebagai pihak subaltern. Bentuk penindasan tersebut seperti ketidaksetaraan posisi yang menempatkan perempuan bumiputra sebagai nyai serta pelekatan stereotip buruk yang bersifat selayaknya barang, materialistis, dan digambarkan suka menggunakan hal irasional, misalnya sihir.Kata kunci: perempuan, bumiputra, subaltern, R.A. Moerhia ABSTRACTDuring the Dutch East Indies period, Indigenous women had an immense amount of oppression that classified them as the subalterns. Subaltern refers to people that is inferior and submits to people from the dominant class. The subalterns do not have the right to voice their opinions. This issue can be found in the novel, R.A Moerhia: Peringetan Medan 1929-1933 (R.A. Moerhia: Memories of Medan 1929-1933) by Njoo Cheong Seng. This research discusses the subalternity of Indigenous women in the Dutch East Indies as well as the different forms of oppression they endured, which are depicted in the novel, through Spivak’s subaltern theory utilising the analytical descriptive method. The results indicate that there is oppression towards Indigenous women as the subalterns. The form of oppression include inequality of positions that place Indigenous women as nyais and being stereotyped abysmally as being materialistic as well as portrayed as undertaking in acts that were irrational, e.g. magic. Keywords: women, Indigenous, subaltern, R.A. Moerhia
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Chukwulobe, Innocent Chimezie, Zainor Izat Zainal, Hardev Kaur Jujar Singh, and Mohammad Ewan Awang. "Rethinking Ecological Subalterns in Tanure Ojaide’s The Activist." Pertanika Journal of Social Sciences and Humanities 29, no. 4 (December 14, 2021): 2799–813. http://dx.doi.org/10.47836/pjssh.29.4.38.
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This study explores the concept of subaltern and how its meaning has evolved over the years within the broader scope of postcolonial theory. The study shall trace the concept of subaltern from its anthropocentric meaning in Antonio Gramsci’s writings to Ranajit Guha and Gayatri Spivak’s ideological perspectives. We shall also trace its inroad into the ecocritical study in the works of Michael Egan and Sergio Ruiz Cayuela while maintaining its anthropocentric leaning. The study shall further attempt a redefinition of the subaltern concept to accommodate non-humans in the class of the subordinated social group. Bearing in mind the anthropocentric leaning of the concept of the subaltern, which excludes non-human members of the ecology, we shall redefine the term from its previous usage in environmental literary studies and expand it to include non-humans as a subordinated group. The study shall analyse the relationship between humans and non-humans to determine if non-humans are treated as subordinates or worse than subordinated humans. The study shall draw instances from Tanure Ojaide’s The Activist (2006) to justify the classification of non-humans as the ultimate ecological subalterns of the Niger Delta Environment. We shall consider human relationships with non-humans (land, air, water, animals, vegetation, sea lives) to determine their status as subalterns. The crux of the study is basically to expand the scope of the subaltern theory by analysing the environmental despoliation prevalent in the oil-rich Niger Delta environments of Nigeria.
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Irmawati, Irmawati, and Wahyu Gandhi G. "SUBALTERNITAS TOKOH DIAH AYU DAN MAHARANI: ANTARA KUTUKAN DAN SENJATA." Adabiyyāt: Jurnal Bahasa dan Sastra 5, no. 2 (February 17, 2022): 133. http://dx.doi.org/10.14421/ajbs.2021.05201.
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The story of “Kutukan Dapur” by Eka Kurniawan presents a colonial setting: Dutch colonialism and postcolonialism in the image of two characters, Diah Ayu and Maharani. Maharani is in patriarchal shackles, which is ingrained in her family life and social structure. Meanwhile, Diah Ayu is in the bonds of Dutch colonialism, which is brought back by the author. Both are in a subaltern position but in different conditions. Based on this description, this research asks two questions which are analyzed using Gayatri Spivak's subaltern theory, (1) what the position of Diah Ayu and Maharani in "Kutukan Dapur" short story, and (2) how the subaltern is constructed through the efforts of the two characters to get out of that position is. The method used is qualitative. The narratives are classified and analyzed to understand the subaltern's position and construction and its resistance efforts. This research indicates that Maharani and Diah Ayu are subalterns of Maharani dominated by patriarchy, while Diah Ayu is dominated by Dutch colonialism. Maharani fought back, but only with an idea or ideas. Unlike Diah Ayu, she is able to fight in a real form. However, as the author, Eka is trapped in a biased construction in addition to gender bias and representation. In subaltern studies, representation is only a tool towards more real domination. The two figures seem to be fighting against the power structure (colonial and patriarchal) but are still trapped in the dominance of the other.
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Abdelgawad, Dr Naeema. "Decolonising Subalternity through Effective History in Ishmael Reed’s Yellow Back Radio Broke-Down and Sonallah Ibrahim’s Zaat." IJOHMN (International Journal online of Humanities) 6, no. 1 (February 4, 2020): 57. http://dx.doi.org/10.24113/ijohmn.v6i1.160.
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In Section One of Manifesto of the Communist Party, Karl Marx and Friedrich Engels, formulating a comprehensive theory of history, contend: The history of all hitherto existing society is the history of class struggles. Freeman and slave, patrician and plebeian, lord and serf, guild master and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight. (91) Marx and Engels believe that in any society, history marks a conflict between two struggling opposites; noting that the one in the privileged position oppresses the one who is not. Regretfully, that type of struggle never subsides; it seems to be perpetual as it is, sometimes, ‘open’ and, other times, hidden. The same is applied to colonised and ex-colonised countries. However, theirs is not a 'history of class struggles' but of a Master-Subaltern struggle. In this struggle, resisting subalternity is achieved through legitimating the existence of the Subalterns, a process that is realised by urging the colonisers or the colonisers' surrogates to recognise the subalterns' Being, which necessitates admitting not only the existence of the Subalterns, but also being conscious of them as individuals1. This is brought about by occupying a powerful position that is attained through heightening the Subaltern's sense of identity in the course of history. The result is, the paper argues, an active process of decolonising the Self, especially when an 'effective history' comes into existence to pave the way for the Subaltern to achieve self-realisation; as revealed in the Foucauldian thought and, also, the Hegelian and Heideggerian philosophy. The paper aims at analysing the empowerment process of the Subaltern in both Ishmael Reed's Yellow Back Radio Broke-Down (1969) and Sonallah Ibrahim's Zaat (1992) by comparing and contrasting different types of Subalterns as well as colonisers and colonisers' surrogates. The paper also sets out to explore the Subaltern's means of self-projection to acquire a position of power based upon history so as to examine the discourse of history in both African American and Egyptian postcolonial literature.
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Fauzana, Dina. "Forms of Discrimination on Subalternity Group in Navis’s Saraswati : Si Gadis Dalam Sunyi Shortstory." Journal Polingua : Scientific Journal of Linguistics, Literature and Education 9, no. 2 (October 30, 2020): 65–71. http://dx.doi.org/10.30630/polingua.v9i2.146.
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This research is motivated by the colonial problem in the archipelago which still leaves a trail of oppression as well as the struggle of the natives to escape the impact of this ideology. The colonial trail that still lags behind creates an indigenous group that becomes a subaltern - an isolated, oppressed, and exiled group. In the postal colonial subaltern theory Gayatri Spivax stated that among the groups that were the most victims of colonialism were the subalterns. Relevant to the problem, this study aims to describe the forms of discrimination against subaltern groups, especially women who become subaltern groups, against colonial ideology. Data obtained from Saraswati : Gadis dalam Sunyi shortstory by A. A Navis that is analyzed qualitatively. Based on research data sources namely Saraswati : Gadis dalam Sunyi shortstory by A. A Navis. The results of this study indicate that the figure Saraswati became subaltern because she is marginalized, economically impoverished, labeled, and sexually abused.
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Kholifatu, Arisni, and Tengsoe Tjahjono. "Subaltern dalam Novel Arok Dedes Karya Pramoedya Ananta Toer: Kajian Poskolonial Gayatri Spivak." Stilistika: Jurnal Pendidikan Bahasa dan Sastra 13, no. 1 (January 29, 2020): 120. http://dx.doi.org/10.30651/st.v13i1.3656.
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ABSTRAK Tujuan penelitian ini mendeskripsikan pengaruh tahta tertinggi dan perlawanan kaum subaltern pada novel Arok Dedes karya Pramoedya Ananta Toer dengan menggunakan teori postkolonialisme Gayatri Spivak. Penelitian ini merupakan jenis penelitian deskriptif kualitatif. Pendekatan dalam penelitian ini mengunakan pendekatan kualitatif karena dalam penelitian ini menggunakan sumber data novel Arok Dedes yang berkisah tentang kudeta di Tanah Jawa. Data penelitian ini adalah kata, kalimat, paragraf, yang terdapat dalam novel Arok Dedes karya Pramoedya Ananta Toer dengan menggunakan teori poskolonial Ggayatri Spivak. Teknik pengumpulan data dalam penelitian ini menggunakan metode dokumentasi atau pustaka. Teknik analisis data penelitian ini menggunakan teknik analisia deskriptif. Hasil dari penelitian adalah pengaruh tahta tertinggi dan perlawanan kaum subaltern pada novel Arok Dedes karya Pramoedya Ananta Toer.Kata kunci: Subaltern, poskolonial, pengaruh tahta, perlawananABSTRACTThe purpose of this study is to describe the influence of the highest throne and the resistance of the subalterns on the novel Arok Dedes by Pramoedya Ananta Toer by using the postcolonialism theory of Gayatri Spivak. This research is a descriptive qualitative research. The approach in this study using a qualitative approach because in this study used Arok Dedes story novel as data sources which is about a coup in Java. This research data is words, sentences, paragraphs, contained in Arok Dedes novel by Pramoedya Anan ta Toer by using postcolonial Ggayatri Spivak theory. Data collection techniques in this study used the method of documentation or literature . The data analysis technique of this study used descriptive analysis techniques. The results of the study are the influence of the highest throne and the resistance of the subalterns on the novel Arok Dedes by Pramoedya Ananta Toer. Keywords: Subaltern, postcolonial, influence of throne, resistance
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Elraphoma, Erich von Marthin. "Utilizing Postcolonial Theory in Christian Education." Theologia in Loco 3, no. 2 (October 30, 2021): 130–44. http://dx.doi.org/10.55935/thilo.v3i2.218.
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A postcolonial study is an approach to analyzing a social issue or problem. One of the terms often used in this study is the Subaltern Theory. This terminology refers to marginalized people’s groups by a hegemonic power in the social system for specific reasons, such as social class, religion, gender, race, language, and culture. The complexity of colonialization effects makes us unaware if perspective, philosophy, and knowledge are strongly influenced by colonialism, so that regulations, policies, politics, and even our education system oppress others, the subaltern. Therefore, this essay utilizes a postcolonial study (specifically subaltern theory) that shows who and how groups of people are marginalized in society’s system. Subaltern theory becomes a system of thinking to decolonize all dimensions of life, including religious education. Moreover, this paper uses a case marginalization in a religious education system or curriculum in Britain, as Liam Gearon wrote. Gearon examines the legal basis, system, and curriculum of religious education in Britain. Gearon’s arguments and subaltern theory show the reasons for the needs and encourage Christian Education to awaken awareness and critical thinking, then move to change circumstances. The subaltern theory helps religious education examine its curriculum and content not to perpetuate oppression but rather to develop critical thinking that can produce deep reflection and free creativity to overcome social and theological issues.
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Onazi, Oche. "Towards a Subaltern Theory of Human Rights." Global Jurist 9, no. 2 (January 16, 2009): 1–25. http://dx.doi.org/10.2202/1934-2640.1307.
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This article aims to provide the justification for a subaltern theory of human rights. It explains the desirability of interpretative strategies that reveal the role, knowledge, contributions and sources that depict subaltern human rights perspectives. In particular, it considers the work of Boaventura de Sousa Santos, whose various writings directly or indirectly address the central issues relating to human rights from these perspectives. It subsequently explores the relationship between Santos and other protagonists, such as Upendra Baxi. These perspectives are then correlated with the view that the optimism for subaltern human rights may seem an insurmountable challenge given that this is hinged on the possibilities of a relationship with law. The justification or indeed legitimacy of subaltern views of human rights rests squarely on the degree to which such claims can be concretized into law. For instance, the state-centric nature of international human rights law is closed to initiatives that fall beyond its scope. As a consequence, the final preoccupation in this article is to propose the deconstruction of human rights into a plural discourse of its law and jurisprudence. This, to me, rests on the possibility of extrapolating a view of human rights from the notion of legal pluralism. The article is structured into the following parts. The first fleshes out an understanding of the subaltern concept. The second part locates the subaltern within the context of Santos' work on globalization; here, an attempt is made to correlate the relationship between globalization and human rights, particularly from the perspectives of the subaltern. The third part considers the loose connection of previous sections with the prospective theory of subaltern human rights and, ultimately, how legal pluralism supports this endeavor.
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Akuffo, Kwame. "A Subaltern Theory of Equity." African Journal of International and Comparative Law 24, no. 1 (February 2016): 12–44. http://dx.doi.org/10.3366/ajicl.2016.0138.
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Sreekumar, Hari, and Rohit Varman. "Vagabonds at the Margins: Acculturation, Subalterns, and Competing Worth." Journal of Macromarketing 39, no. 1 (November 29, 2018): 37–52. http://dx.doi.org/10.1177/0276146718815939.
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This study examines the cultural experiences of subaltern migrants from Kerala, India to the Middle East. It draws upon the French pragmatic sociology with attention to convention theory to cast in sharp relief different interpretations of worth that influence subaltern migrants or vagabonds as Zygmunt Bauman has labelled them. This study shows that vagabonds use different regimes of worth and justification to resist domination and to shape their cultural encounters with host and home cultures. It explains how existing acculturation research lacks insights about worth and regimes of justification that hinder it from fully understanding the role of domination and cultural experiences of subalterns.
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Hershatter, G. "The Subaltern Talks Back: Reflections on Subaltern Theory and Chinese History." positions: east asia cultures critique 1, no. 1 (March 1, 1993): 103–30. http://dx.doi.org/10.1215/10679847-1-1-103.
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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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Martin, Keir. "Subaltern perspectives in post-human theory." Anthropological Theory 20, no. 3 (November 7, 2019): 357–82. http://dx.doi.org/10.1177/1463499618794085.
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Much recent anthropological theory demonstrates a concern to defend indigenous ontologies against allegedly singular and oppressive colonial or modernist settlements. These Western settlements are said to rely upon conceptual separations such as that between nature and culture or between nature and beliefs. Such conceptual separations are held to be at the heart of the malign effects that Western modernity is perceived as creating as they are relentlessly imposed upon non-Western indigenous peoples. De la Cadena, for example, argues that a distinction between (scientific) truth and (cultural) belief has been at the heart of modernist projects to disallow or marginalise the everyday and ritual relations with non-human ‘earth beings’ (such as living sacred mountains) that she describes as being central to Latin American ‘indigenous’ ways of being. The moves to protect the tubuan, a ritual figure and non-human actor held to be of great importance by many of Tolai people in Papua New Guinea’s East New Britain Province, could easily be read through this framing, in which a modern Western ontology imposes a separation between a ‘natural’ order and ‘cultural beliefs’, which are relegated to a secondary order of importance. Although this framing looks very much like the perspective sometimes adopted by certain Tolai, it is far from the only perspective that can be advanced. In particular, this framing tends to most often be strongly rejected by those who are severely critical of the emerging postcolonial indigenous elite in Papua New Guinea. In simply advancing a framing that celebrates non-human agency as a rejection of colonial ontological imperialism, anthropology risks not only deliberately flattening out the ethnographic richness of the shifting perspectives of the people we work with but, in particular, silencing subaltern perspectives in a world of rapidly increasing socio-economic inequality.
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Nwachukwu, Ogbu Chukwuka, Oyeh O. Otu, and Onyekachi Eni. "War and the subaltern: Voice as power in Buchi Emecheta’s Destination Biafra." Tydskrif vir Letterkunde 58, no. 2 (October 18, 2021): 81–89. http://dx.doi.org/10.17159/tl.v58i2.8598.
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In Africa, as in most other parts of the world, whenever there is war (or massive violence of any other hue), the common people are used as cannon fodder to protect the powerful upper class formulators of the letters of the war. Women and children are easily the most vulnerable. They are raped, tortured, murdered, starved, widowed, and exposed to all sorts of insecurity and depredation. In the end they are marginally characterized in upper class, male-centered war discourse. In this research, we locate the voice of the subaltern in Buchi Emecheta’s civil war novel, Destination Biafra (1982). We utilize Subaltern Studies in a qualitative approach to offer the needed agency to female subalterns as well as a few other marginalized groups. We map the trajectory of these voices and show that the subaltern woman and the other margins denounce colonial complicity in the androcentric war, and would rather the society eschewed violence as conflict resolution strategy. With this study we fill an existing gulf in the Nigerian Civil War narrative and create an alternative discourse against the largely upper class, male-centered voices that have hitherto characterized civil war novels.
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Zahin, Aftab Ur Rahaman. "Performative Act of the Subaltern: A Postcolonial Figure of Subaltern Resistance in Mahasweta Devi’s Draupadi." Journal of Women Empowerment and Studies, no. 25 (September 9, 2022): 29–35. http://dx.doi.org/10.55529/jwes.25.29.35.
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This paper attempts to evaluate the resistance to the ethnic and gender subalternity portrayed by Mahasweta Devi in the story, Draupadi. Mahasweta Devi portrays a figure of resistance to the multilayered subalternity through the rejection of gender performative acts in both theatrical and non-theatrical contexts of subaltern. The story, Draupadi, challenges the conventional phallocentric representation of gender subalterns and colonial domination over marginalized ethnicity through the construction of the character, Dopdi Mejhen (or Draupadi), a young Santal widow, fighting for the socioeconomic freedom of her tribe, who radically stands naked exposing her blood spotted body against the oppressive colonizer after extreme physical oppression, to protest the patriarchal and colonial domination over her body and ethnic community. She is subaltern by her class, caste and gender; but liberates herself from subalternity through noncooperational resistance. This paper applies the theory of ‘subalternity’ of Ranajit Guha and Chakravorty Spivak to bring out the aspects of multilayered subalternity and intellectual location of the resistance; and the theory of ‘gender performativity’ of Judith Butler to evaluate the resistance of gender subalternity. This research proves that the conquering resistance to the colonial domination and subalternity is the result of the non-cooperative movement against dominant elitism, rejection of gender performative acts, radical stand against ethnic representation, existential tactic to disrupt the essential codes and dominant administrative colonial power.
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Singh, Rajni. "The New Subaltern Speaks Now." Archiv orientální 90, no. 2 (October 27, 2022): 309–31. http://dx.doi.org/10.47979/aror.j.90.2.309-331.
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Among the many subalterns in India, Dalit women are the most vulnerable. This category of subaltern is built on the intersections of caste, class, and gender. There has been a long history of systematically silencing and othering them through systemic violence and repressive mechanisms. However, growing awareness among these subalterns of their social status has led to a new category of subaltern who dares to speak about their social realities by unmasking their historical subordination and by sharing their everyday experiences—for example, their experiences of being a Dalit and a Dalit woman. Life Writings by Dalit women reflect the Dalit feminist consciousness which is central to the understanding of the institutions of power and the way it operates, exacerbating the suffering of these women. Urmila Pawar’s Aaydaan (a generic term used for all the things woven from bamboo), translated from Marathi into English with the title The Weave of My Life: A Dalit Woman’s Memoirs, deals with the lives of Dalit Mahar women who face intersectional discrimination as Dalit, as women, and as poor women. By offering the historical realities of Mahar women, the narrative challenges structural injustice first by unmasking the historical subordination of these women and then by tracing its continuity to show how discrimination manifests at the present time. The paper attempts to demonstrate how Dalit women’s experiences are built around differences and the manner in which the Dalit female narratives expose structural barriers and in the process constitute a new knowledge—a Dalit feminist epistemolog —thereby making spaces for an enriched feminist theory.
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Raman, K. Ravi. "Subaltern Modernity: Kerala, the Eastern Theatre of Resistance in the Global South." Sociology 51, no. 1 (February 2017): 91–110. http://dx.doi.org/10.1177/0038038516660041.
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In engaging with the debate on modernity, this article constructs the notion of a ‘subaltern modernity’ as a process of epistemological – spatial/temporal/agential – coalescence constituting a transverse solidarity politics. This is empirically informed by the narratives of the livelihood-environmental resistance launched by subalterns in the Indian state of Kerala, known for its twin legacies – of communist government and social development – which have proved to be a direct challenge to the state/corporate-led developmentalism in the region. The article thus attempts to contribute to the debate on modernity more from the perspective of resisting subjects and agents, with their particular subjective experience and understandings of science and reasoning. However, their resistance generates transformative events of universal relevance and thereby global issues of epistemology. As such, the article develops a theory of knowledge that takes subaltern resistance itself as modernity.
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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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Paraskeva, João M. "Against the scandal: itinerant curriculum theory as subaltern momentum." Qualitative Research Journal 18, no. 2 (May 8, 2018): 128–43. http://dx.doi.org/10.1108/qrj-d-18-00004.
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Purpose Keeping Spivak’s essay “Can the Subaltern Speak?” in mind, the purpose of this paper is to examine the itinerant curriculum theory (ICT) as a subaltern momentum unveiling how ICT informs subaltern ways of being and thus, potentially, the research lens for qualitative approaches. In this context, the paper examines how curriculum as an ideological devise produces an epistemicide – the killing of knowledge – an epistemological havoc cooked up daily in the process of qualitative studies promoting and legitimizing a specific modern western Eurocentric episteme. Design/methodology/approach The paper dissects modernity as a colonial zone, creating “abyssal thinking,” a eugenic system of visible and invisible distinctions that legitimizes the visible, i.e. “this side of the line” and produces “the other side of the line” as “non-existent.” Findings The paper urges the need to decolonize leading modern western Eurocentric counter-hegemonic traditions such as Marxism. Originality/value The paper analyzes ICT’s contribution to subaltern struggles, asserts ICT’s commitment against any form of canon, grabs the educational matrix of qualitative research as an eugenic beast from its very own ideological horns, alerting the need to examine any study of education and society within the ideological eugenic political economy and modes of production of systems pillared by poverty, exploitation, segregation, and intellectual rape.
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Tufail, Huda, and Asmat A. Sheikh. "Feminist Analysis of Tagore’s Selected Short Stories: A Subaltern Study." International Journal of Linguistics and Culture 1, no. 1 (June 30, 2020): 67–82. http://dx.doi.org/10.52700/ijlc.v1i1.11.
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This study investigates the role of patriarchy in the marginalization of women and as a result turning them into subalterns who can’t speak for themselves and have no voice of their own. Tagore as an Indian writer is one of the strongest voices for women as his writings depict that he wants to emancipate women and to make them aware of who they are and also that education is important for both genders either male or female. For this purpose in this paper three stories have been selected from the short story collection of Rabindaranath Tagore; Subha, The living and the dead and the Exercise-book to depict the plight of the suppressed and weak women in the patriarchal Indian society and how they got manipulated by their husbands and also by their society. This study is qualitative in nature and it employs the Subaltern Theory by Spivak (1988) for the analysis of selected data. Through the analysis it has been concluded that the three protagonists of the selected stories are subalterns as the society they are living in exploits their rights of being a human being because they are women and weak. Their silence depicts their miserable lives in a patriarchal society. For the further studies, it is suggested that the analysis of male and female subalterns can be done and also the comparative study of subalterns in the male and female writers would further help in the understanding of the theory.
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Mukhopadhyay, Partha, Marie‐Hélène Zérah, and Eric Denis. "Subaltern Urbanization: Indian Insights for Urban Theory." International Journal of Urban and Regional Research 44, no. 4 (June 11, 2020): 582–98. http://dx.doi.org/10.1111/1468-2427.12917.
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Chukwulobe, Innocent Chimezie, and Zainor Izat Zainal. "NON-HUMAN SUBALTERNS IN HELON HABILA’S OIL ON WATER AND LAWRENCE AMAESHI’S SWEET CRUDE ODYSSEY." Journal of Language and Communication 9, no. 1 (April 14, 2022): 116–30. http://dx.doi.org/10.47836/jlc.9.1.08.
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This study explores the environmental challenges of the Niger Delta area of Nigeria especially as it affects non-humans as a subaltern group. The environmental challenges and devastation of the region is consequent upon the unregulated and unprofessional exploitation of petroleum product. Over the years, the environmental devastation by multinational oil firms in the Niger Delta region has gained prominent attention from Nigeria literary writers and critics. However, it is worthy of note that most of these writers and critics are majorly interested in the negative or positive effects of oil exploration and exploitation on humans. They either highlight the benefits of the venture or lament its negative effects on human’s means of subsisting in the region. This study will therefore shift attention to the representation of non-humans in Nigerian literary production, and analyse how the exploration and exploitation of petroleum products in the Niger Delta affects non-humans in the region as depicted in the Nigerian novels that serves as primary texts for this study. To do this effectively, we shall examine the relationship that exists between humans and non-humans as portrayed in Helon Habila’s Oil on Water (2012) and Lawrence Amaeshi’s Sweet Crude Odyssey (2017) as well as advocate for environmental justice for the subalterns. The analysis shall be anchored on the subaltern theory which we shall draw upon to include non-humans in the class of subalterns and we shall also draw instances from the novels to justify the classification of non-humans as ecological subalterns. Above all, we propose Murray Bookchin’s social ecological theory as a base to advocate for justice for the subalterns. The study found that imminent danger abounds if urgent measures are not taken to care for and protect non-human members of the ecology.
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Socolow, Susan Migden. "2007 CLAH Luncheon Address: History and the Goddess Fortune: The Case of Santiago de Liniers." Americas 64, no. 1 (July 2007): 1–9. http://dx.doi.org/10.1353/tam.2007.0120.
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“As ill-luck would have it”“As good luck would have it”First let me welcome y'all to Atlanta.Let me begin by telling you what I'm not going to do. There is no subaltern theory, gender theory, queer theory nor any discussion of race, class and gender (RCG) in my talk. Nothing will be constructed, deconstructed, structured, conceptualized or historicized. I will not speak of hegemony or hegemonic processes, “weapons of the weak” or contested terrains, discursive mechanisms or hidden discourses and I will not unpack concepts, tease out or discover embedded meanings or interrogate silences. Lastly, in this talk there are no subalterns and no one is contesting, negotiating, empowering or empowered.
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Smail, Daniel Lord. "The original subaltern." postmedieval: a journal of medieval cultural studies 1, no. 1-2 (March 2010): 180–86. http://dx.doi.org/10.1057/pmed.2010.19.
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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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Shaifuddin, Mohammed. "Justine Moritz, a subaltern in Frankenstein; or, The Modern Prometheus." European Journal of English Language and Literature Studies 10, no. 7 (August 15, 2022): 12–23. http://dx.doi.org/10.37745/ejells.2013/vol10n71223.
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Frankenstein; or, the Modern Prometheus by Mary Shelley represents series of critical issues like disability, gender, inequality, masculinity, and among those issues and concerns, the representation of the “subaltern,” especially of the “female gendered subaltern,” is particularly significant because it plays a decisive role in examining the social context of the novel. In contemporary literary criticism, postcolonial theory is one of the most gripping schools of thought. The subaltern, as a theoretical concept in literary criticism, stays under the umbrella of Postcolonial theory. “Subaltern,” a term was first familiarized by Antonio Gramsci, an Italian Marxist and political activist, refers to people represented as being of inferior status or rank; subordinate of rank, power, authority and action. This essay, the result of my study on the novel and the subaltern, argues that Justine Moritz is a subaltern and her representation in the novel, voice and silence, alienation, resistance and death are integral components of her subalternity. It considers the illustration of Justine Moritz as a character, the treatment she gets as a member of the community and as an individual, her social mobility, her being trapped in an oppressive system, her being abused by the creature, her psycho-alienation and her struggle and resistance to establish her own agency as a subaltern. It will review the concept of “subaltern” given by such critics and thinkers as Antonio Gramsci, Ranajit Guha, and Gayatri Chakraborty Spivak. Then, it will interpret close reading with a special focus on the character of Justine Moritz to find out her positionality and relevance to “subalternity,” with reference to the establishment of her individual subaltern agency through her death. However, analysis in this essay will examine how hegemony and supremacy of the dominant class plays constructive role, and will also include examples of subaltern resistance against the hegemonic power structure though this act of resistance leads to death and destruction. The methodology of this essay is analytical and
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Khan, Azeen. "The Subaltern Clinic." boundary 2 46, no. 4 (November 1, 2019): 181–217. http://dx.doi.org/10.1215/01903659-7859189.
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“The Subaltern Clinic” considers Frantz Fanon’s political writings alongside his clinical work, most of which he conducted at the Blida-Joinville Psychiatric Hospital in Algeria between 1953 and 1956. The essay considers the political and clinical aspects of Fanon’s work to show how, in his writings, the clinic emerges as a subaltern space, where questions of violence, war, colonial madness, and postcolonial trauma are central.
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Yasin, Ghulam, Sajid Waqar, Noveen Javed, and Ahmad Naeem. "ENDURANCE OF THE SUBALTERN: A STUDY OF A THOUSAND SPLENDID SUNS BY KHALID HOSSEINI." Humanities & Social Sciences Reviews 9, no. 3 (June 5, 2021): 745–53. http://dx.doi.org/10.18510/hssr.2021.9373.
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Purpose of the study: The present research aims to explore the oppressed and marginalized Afghan women who are made subaltern socially and religiously. It further reveals the ability of women to endure the violence and to create the vision of women empowerment through their suppressed bodies.
Methodology: The primary data of research relies upon the text of A Thousand Splendid Suns by Khalid Hosseini (2007). Further, it has also been collected from secondary sources like articles and reviews mentioned in the reference list. The selected text is analyzed under the theoretical framework of the theory of subaltern by Spivak (1988), utilizing the content analysis.
Main findings: The study dismantles the struggles of marginalized women for their survival and to free them from the suffocating chains of repression and violence. Nana, Mariam, and Laila being the subaltern know the word ‘Endurance’ while living in dilapidated social conditions. They show the degree of resistance and then also unite to stand against societal prominence. Mariam- the harami, sacrifices her life for Laila and Laila becomes the voice of her coming generation who can challenge the subaltern attitude and will speak loudly.
Application of this study: Utilizing the theory of subaltern by Spivak, this research answers the question “Can the subaltern speak?” as ‘Yes’. It brings a message if the subaltern group combines and stands against the unjust norms, they will no more remain a subaltern and will be applicable for academicians and researchers as well.
Novelty/Originality of this study: The study is distinctive because it explores the literature that portrays the stories of almost every home and corner of the world. Despite passing phases of woman's rights, the female gender is still being suppressed. It also unveils how gender inequality, poor and gender-biased educational systems, the justice system, and constrained or child marriages are being practised.
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Györke, Ágnes. "Cultural Studies and the Subaltern: Theory and Practice." ELOPE: English Language Overseas Perspectives and Enquiries 9, no. 2 (May 10, 2012): 89–99. http://dx.doi.org/10.4312/elope.9.2.89-99.
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My article discusses the theoretical and practical implications of applying the methodology of cultural studies, as it is delineated by Stuart Hall, in the East-Central European context. Despite the celebrated “internationalization” of the discipline as well as “de-Eurocentrizing” initiatives, a number of scholars, such as G. C. Spivak and Hall himself, claim that research taking a cultural studies approach has offered little innovative intervention in recent years, and the discipline remains defined by a Western, (post)modern theoretical framework. I argue that scholars in Hungary (and Slovenia) have an unprecedented opportunity to contribute to the field, yet in order to avoid falling into the trap of repeating obvious claims and conclusion, we need to take an approach that Spivak associates with the toleration of uncertainty and paradox, and Jessica Benjamin calls intersubjective interaction.
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Bertrand, Sarah. "Can the subaltern securitize? Postcolonial perspectives on securitization theory and its critics." European Journal of International Security 3, no. 03 (September 12, 2018): 281–99. http://dx.doi.org/10.1017/eis.2018.3.
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AbstractDrawing on postcolonial and feminist writings, this article re-examines securitization theory’s so-called ‘silence-problem’. Securitization theory sets up a definably colonial relationship whereby certain voices cannot be heard, while other voices try to speak for those who are silenced. The article shows that the subaltern cannot securitize, first, because they are structurally excluded from the concept of security through one of three mechanisms: locutionary silencing, illocutionary disablement, or illocutionary frustration. Second, the subaltern cannot securitize because they are always already being securitized and spoken for – as in this case by the well-meaning intellectuals trying to highlight and remediate their predicament. Third, the subaltern cannot securitize because the popular rendering of securitization theory as critical obfuscates and rationalises their marginalisation. This article thus reveals the ‘colonial moment’ in securitization studies, showing how securitization theory is complicit with securitizations ‘for’ that marginalise and silence globally, not just locally outside ‘the West’.
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Anievas, Alexander, and Kerem Nişancıoğlu. "Limits of the Universal: The Promises and Pitfalls of Postcolonial Theory and Its Critique." Historical Materialism 25, no. 3 (December 13, 2017): 36–75. http://dx.doi.org/10.1163/1569206x-12341539.
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AbstractThis article seeks to reassess the potential merits and weaknesses of the Subaltern Studies project through the prism of Vivek Chibber’s much-publicised and controversial bookPostcolonial Theory and the Specter of Capital. By critically examining Chibber’s work, the article aims to better pinpoint exactly what is ‘right’ and ‘wrong’ with the Subaltern Studies project, while drawing out some productive points of engagement between Marxism and postcolonial theory more generally. In particular, we argue that an understanding of the origins of capitalist modernity remains a relatively unexplored omission within postcolonial thought that problematises their broader project of ‘provincialising Europe’. Against this backdrop, the article explores the affinities between Leon Trotsky’s notion of uneven and combined development and postcolonialism, demonstrating how the former can provide a theoretical solution to the problem of Eurocentrism that the Subaltern Studies project correctly identifies but inadequately conceptualises.
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Das, Santanu. "The Singing Subaltern." Parallax 17, no. 3 (August 2011): 4–18. http://dx.doi.org/10.1080/13534645.2011.584409.
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Sabin, Margery. "In Search of Subaltern Consciousness." Prose Studies 30, no. 2 (August 2008): 177–200. http://dx.doi.org/10.1080/01440350802372974.
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Singh, Jaspreet. "Echoes of Marginalized Voices in Ranendera’s Lords of The Global Village." Shanlax International Journal of English 11, no. 1 (December 1, 2022): 50–57. http://dx.doi.org/10.34293/english.v11i1.5842.
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The present study explores the selected text Lords of the Global Village from the perspective of subaltern studies. The text from the perspective of subaltern literary theory focuses on the ‘Asur’ Tribe’s lifestyle, their marginalization by the mainstream, their issues and their conflicts with the dominant structures. The paper, from the vantage point of subaltern studies, aims to explore the underpinnings of this novel. By taking into account the concepts of Subalternity, Hegemony, Resistance, Assimilation, Subversion of establishment, through a subaltern reading of Lords of the Global Village would be analysed. The study explores, treatment given to characters of different groups and ideological implication of this treatment. Gramsci’s concept of hegemony and Ranjit Guha’s ideas of Subalternity have been used for analysing and interpreting the selected work.
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Arias, Carolina. "¿Can the subaltern look at us? The cinema of Jean Rouch and the subaltern theory of Gayatri Spivak." Revista de Antropologia Visual 1, no. 28 (February 18, 2020): 1–11. http://dx.doi.org/10.47725/rav.028.02.
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Rizzo, J. "Can the Subaltern Perform?" Theater 43, no. 1 (January 1, 2013): 133–39. http://dx.doi.org/10.1215/01610775-1815566.
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Osborne, D. "Feminist Stages and Subaltern Sightlines." Contemporary Women's Writing 5, no. 3 (June 9, 2011): 252–56. http://dx.doi.org/10.1093/cww/vpr002.
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Dutta, Mohan, and Mahuya Pal. "Dialog Theory in Marginalized Settings: A Subaltern Studies Approach." Communication Theory 20, no. 4 (October 1, 2010): 363–86. http://dx.doi.org/10.1111/j.1468-2885.2010.01367.x.
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Prabhu, Anjali. "Interrogating Hybridity: Subaltern Agency and Totality in Postcolonial Theory." diacritics 35, no. 2 (2005): 76–92. http://dx.doi.org/10.1353/dia.2007.0006.
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Kargupta, Sourav. "CAN THE SUBALTERN BE WITNESSED?" Angelaki 27, no. 2 (March 4, 2022): 57–71. http://dx.doi.org/10.1080/0969725x.2022.2046371.
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Tami, Rosmah, Faruk Faruk, and Ida Rochani Adi. "Hegemonic Culture and Subaltern: A Compromised Veil in Indonesian Islamic Popular Novel." Lingua Cultura 11, no. 1 (May 31, 2017): 13. http://dx.doi.org/10.21512/lc.v11i1.1729.
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This research was based on the powerful function of the aesthetics in the society. Novel as an art work also functioned as an arena in which ideologies contest and negotiate. The research intended to show a mechanism underlining novel to have a significant hegemonic role. The material object was taken from Islamic popular novel namely “Ketika Mas Gagah Pergi dan Kembali”. The formal object was the negotiation of ideology which focused on the contact between intellectual and subaltern leading to the formation of a new compromised cultural practice. By applying the theory of hegemony in discussing the contestation and negotiation of ideologies in the novel, it is found that the contestation and negotiation between hegemonic and subaltern ideology lead to the occurrence of a compromise between the interest of the intellectual and the subaltern. The interest of the subaltern is based on the nostalgia of the past and fear or uncertain condition of future which lay in the domain of imagination that structures the novel.
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Lestari, Winda Dwi, Sarwiji Suwandi, and Muhammad Rohmadi. "KAUM SUBALTERN DALAM NOVEL-NOVEL KARYA SOERATMAN SASTRADIHARDJA: SEBUAH KAJIAN SASTRA POSKOLONIAL (SUBALTERN IN NOVELS BY SOERATMAN SASTRADIHARDJA: A POST-COLONIAL LITERATURE STUDY)." Widyaparwa 46, no. 2 (January 23, 2019): 178–88. http://dx.doi.org/10.26499/wdprw.v46i2.175.
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The research is originally inspired by the problem occurring on colonial era in Indonesia, especially Java area, which remains social strata differences problem in society i.e. native and colonial. Colonial creates hegemony which makes the native and the exile or known as subaltern. Colonizer portrays an ideology as if it takes side of the native. In contrarily it is as a mean to gain profit for the colonial. The research is based on theory developed by GayatriSpivak who proposes that the subaltern victims are mostly women. The research aims to describe how subaltern effort, especially women, in striving against colonizer oppression and also their culture i.e. Javanese culture. The method used in the research is descriptive method and content analysis technique. The result indicates that female character becomes subaltern as a result of marginalization, labeling, social status discrimination and applied customary law bond. Penelitian ini dilatar belakangi oleh permasalahan yang terjadi pada zaman penjajahan kolonial di Indonesia khususnya di daerah Jawa, yang meninggakan permasalahan adanya pembedaan strata sosial dalam masyarakat yaitu kaum pribumi dan kaum penjajah. Kaum penjajah menciptakan hegemoni yang membuat kaum pribumi seolah-olah hanya sebagai pengikut dan kaum buangan yang lebih di kena dengan kaum subaltern. Penjajah menanamkan ideologi yang seolah-olah berpihak kepada pribumi namun sebaliknya hal itu hanya sebagai sarana agar lebih menguntungkan penjajah. Penelitian ini berdasar pada teori yang dikembangkan oleh Gayatri Spivak yang menyatakan bahwa kaum subaltern yang banyak menjadi korban adalah perempuan. Penelitian ini bertujuan mendeskribsikan bagaimana upaya kaum subaltern khususnya perempuan dalam melawan ketertindasan dari penjajah dan juga budayanya sendiri yaitu budaya Jawa. Metode yang digunakan dalam penelitian ini adalah metode deskriptif dengan teknik analisis isi (content analysis). Berdasarkan hasil penelitian yang dilakukan menunjukkan bahwa tokoh perempuan menjadi subaltern karena temarginalisasi, mendapat pelabelan, dimiskinkan secara status sosial dan ikatan hukum adat yang berlaku.
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Chalise, Keshav Raj. "Adherigaun Narratives and Subaltern Myth Making in Maidaro." Janapriya Journal of Interdisciplinary Studies 9, no. 1 (July 1, 2020): 22–34. http://dx.doi.org/10.3126/jjis.v9i1.46530.
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The theory of subaltern studies, as the postcolonial way of analyzing and understanding literature and social relations, examines the context of the marginal ideologies, socio-political or literary. The basic value of subaltern philosophy, therefore, is the marginal case of social and political castration however it also includes the issues of domination, marginalization and discrimination caused by already established cultural politics of the society with social and economic diversity. The cultural politics keeps certain group of people under the marginal domain in the process of mythmaking. The society and social values do not accept these groups existing in the cultural politics, but still exploit them, their labour, work and ability in the name of their power as cultural power. Recently, such myths have been on the way to break down as the result of subaltern consciousness. With this sense of cultural politics of mythmaking, this study examines on how social and cultural narratives have raised the subaltern issues in Bhupeen’s novel Maidaro. The aspiration of this research is to unearth the subaltern narratives of the society depicted in the novel and to find out on how these narratives have become the central factors to dominate and overshadow certain group of people in the name of culture.
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Ghimire, Surendra Prasad. "Melanie as a Subaltern Woman: An Analysis of JM Coetzee's Disgrace." Batuk 8, no. 2 (July 28, 2022): 63–71. http://dx.doi.org/10.3126/batuk.v8i2.47015.
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This article reports how Melanie was subaltern character in the novel Disgrace written by J M Coetzee. As a literary qualitative research, this paper utilized subaltern theory developed by Ranajit Guha and Gayatri Chakravorty Spivak to analyze lived experiences of injustices and exploitation over her. The findings of this study revealed that Melanie as a subaltern woman; victimized and suppressed from racial, gender and other various layers of injustices. Likewise, she belonged to minority Muslim community and, due to which she had to face tremendous injustices. Although she was an educated university student, was many times raped by her own professor; consequently, she was tortured with psychological pain and very often faced family conflicts indeed. As a result of patriarchal ideology, she remained silence and further became submissive and docile character. However, the findings further exhibited that after being exploited for long; she developed consciousness about the injustices over her; thereby, she rejected such injustices by forwarding the case against her own professor to the university. The findings have overarching consequences which will contribute to explore further issues of subaltern in the novel.
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Scarfone, Marianna. "La storiografia subalterna in prospettiva globale." MEMORIA E RICERCA, no. 40 (September 2012): 39–54. http://dx.doi.org/10.3280/mer2012-040004.
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After briefly considering the influence of Gramsci's thought on the founders of Subaltern Studies in India, the author outlines the theoretical and thematic transformation which the approach went through since the mid eighties, under the inspiration of the "cultural turn". In the second part of her essay Scarfone traces the spread of Subaltern Studies to other parts of the world, such as East Asia, Latin America and Europe, thanks also to the multiplier function of American and European universities. Whereas its influence on post-colonial and cultural studies is sizable, Subaltern Studies never became a widely recognized model to the practice of historiography, partly because of its later full immersion in postmodern waters. However, its contribution to the theory of history as a discipline and as practice should not be underestimated.
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Ratti, Manav. "Justice, subalternism, and literary justice: Aravind Adiga’sThe White Tiger." Journal of Commonwealth Literature 55, no. 2 (June 15, 2018): 228–45. http://dx.doi.org/10.1177/0021989418777853.
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This article analyses Aravind Adiga’s Booker prize-winning novel The White Tiger (2008) through the lens of justice: philosophical, legal, and literary. What is justice when its agent is subaltern — disprivileged by both caste and class — and delivers justice to himself? I argue that the fictional representation of class, caste, poverty, and violence can be similar to the structuring and translations of justice. By writing his novel from the perspective of a subaltern character, Adiga joins the call by Dalit critics to reconfigure modernity from the interests of the oppressed and the marginalized. In the process, there can be a rethinking of postcolonial literary criticism from within the postcolonial nation, rather than the established perspective of the postcolonial nation understanding its own colonial oppression. My essay provokes wider insights into the implications for justice and human rights as they are informed and represented by literary fiction, subaltern theory, and deconstructive theory. How can a writer conceive of and represent justice — literary justice — by working within and against philosophical and legal conceptions of justice? The philosophers and theorists I invoke include Drucilla Cornell, Jacques Derrida, Wai Chee Dimock, Emmanuel Levinas, Gayatri Chakravarty Spivak, and Robert Young.
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Arnott, Jill. "Body, text, materiality: Reading the gendered subaltern." Journal of Literary Studies 17, no. 3-4 (December 2001): 161–81. http://dx.doi.org/10.1080/02564710108530282.
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Ahluwalia, Sanjam. "Subaltern Feminisms: Rethinking Politics, Praxis, and Theory from the Margins." Journal of Women's History 26, no. 3 (2014): 186–94. http://dx.doi.org/10.1353/jowh.2014.0044.
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McCauley, C. "Genocides by the Oppressed: Subaltern Genocide in Theory and Practice." Contemporary Sociology: A Journal of Reviews 39, no. 2 (March 1, 2010): 197–98. http://dx.doi.org/10.1177/0094306110361589pp.
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Parry, Benita. "The Constraints of Chibber’s Criticism." Historical Materialism 25, no. 1 (April 3, 2017): 185–206. http://dx.doi.org/10.1163/1569206x-12341513.
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A position joining critical theory with the Marxist critique of imperialism informs the following discussion on the perceived shortcomings of Chibber’s study in its avowed claim to disavow postcolonial theory. Chibber’s insistence on reading Subaltern Studiesaspostcolonial theory is unsustainable in that it fails to address the epistemological premises of a theory adopted and not initiated by the project. Whereas Chibber does ably contest assertions made by Subaltern Studies concerning the special conditions of India halting capitalism’s universalising drive, his concentrated but narrowly-focused and repetitive criticism disregards prior work contiguous to his own specialism as well as disciplines other than the social sciences. Thus the explanatory power of Uneven and Combined Development in understanding the internal conditions of societies conscripted into capitalism is cast aside, as are the resources of Marxist cultural criticism in writing a metanarrative of these consequences inallof their aspects: economic, social, cultural and experiential – omissions that paradoxically are to the fore in postcolonial theory.