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Lumintang, Merlin Brenda Angeline. "Suara Sang Subaltern: Sebuah Narasi Autobiografi Perempuan Tanpa Nama dalam Hakim-hakim 19." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 5, no. 2 (April 2, 2021): 261–77. http://dx.doi.org/10.30648/dun.v5i2.364.
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Abstract. This paper offers a postcolonial feminist reading of Levi’s concubine narration recorded in the Book of Judges 19 that focuses on the subaltern voice from Gayatri Spivak's thinking. It defines the subaltern as oppressed people who cannot speak on their own to represent themselves. This study was conducted by autobiographical criticism. Through auto-biographical narratives, the story is re-told through the nameless woman's point of view as the subaltern and it will reveal the narrative of her unspeakable suffering. The nameless woman's voice was claimed to be the voice that was cast but refused silence, and now it produces an autobiographical narrative that echoes the voices of subalterns silenced in the present context.Abstrak. Tulisan ini menawarkan sebuah pembacaan feminis pascakolonial terhadap narasi gundik seorang Lewi yang tercatat dalam Hakim-hakim 19 yang berfokus pada suara subaltern dari pemikiran Gayatri Spivak. Subaltern dalam tulisan ini diartikan sebagai orang-orang tertindas yang tidak dapat bersuara untuk merepresentasikan dirinya. Metode yang digunakan adalah kritik autobiografi. Melalui narasi autobiografi, kisah ini dituturkan kembali melalui sudut pandang sang perempuan tanpa nama sebagai subaltern dan menyingkapkan narasi penderitaannya yang tak terkatakan di dalam teks. Suara perempuan tanpa nama diklaim sebagai suara yang dibekap tetapi menolak diam dan kini menghasilkan sebuah narasi autobiografis yang menggemakan suara-suara subaltern yang disenyapkan dalam konteks masa kini.
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Ramli, Abdul Jalil, and Sohaimi Abdul Aziz. "Nyai in Partriarchal and Colonial Society: A Subaltern Study of Nyai Ontosoroh in Pramoedya Ananta Toer's Bumi Manusia." Malay Literature 26, no. 2 (December 8, 2013): 185–205. http://dx.doi.org/10.37052/ml.26(2)no4.
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The practice of nyai began in Indonesia in the 17th century when the Dutch colonizers began strengthening their foothold there. A nyai is none other than a concubine or a mistress to a foreigner, especially a European. The nyai were a group of women who were exploited during the Dutch occupation. To what extent was a nyai merely a sexual object to colonizers, and is associated with the use of force which was prevalent in the patriarchal Javanese society? Did the nyai voice their rights? Did the authorities care about their hardship? This essay shall analyse these issues using the approach of Gayatri Chakravorty Spivak’s subaltern studies, which puts foward the concept of subaltern women as oppressed women without a voice. Although others could voice the problems on their behalf, this is not the voice of subaltern women themselves as the party that voices out their problems may have other interests. This analysis is of subaltern women in Pramoedya Ananta Toer’s novel This Earth of Mankind ( Bumi Manusia ). This study confirms that Nyai Ontosoroh is a subaltern woman in two types of society, i.e. patriarchal and colonial society. She is manipulated for the interests of men and for colonizers. Nyai Ontosoroh can be taken to be an example of the exploitation of women in a patriarchal society. Nyai Ontosoroh herself attempts to voice out her rights as a daughter and a mother. Patriarchal and colonial groups continually deny subaltern women like Nyai Ontosoroh their rights. Keywords: subaltern women, patriarchy, nyai , colonialism
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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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Dhakal, Bharat Raj. "Can the Gandharvas Speak?: A Study of Gandharva Songs." Prithvi Academic Journal 4 (May 12, 2021): 84–95. http://dx.doi.org/10.3126/paj.v4i0.37017.
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In the social context of Nepal, Gandharvas are regarded as Dalits, the people who are suppressed and silenced by the society. Such subaltern groups are thought to have no voice. They are considered ‘muted’ or ‘inarticulate’ without any agency, consciousness and power of resistance. However, breaking such boundaries, the present research aims at exploring the voices of Gandharvas expressed through their folk songs, which express their real subaltern condition and a sense of dissatisfaction towards the mechanism of society constructed and controlled by the elites. For this, some of the representative folk songs are taken and viewed from the perspective of subaltern voice, consciousness, resistance and agency developed by Antonio Gramsci, Ranjit Guha, Dipesh Chakrabarty, Partha Chatterjee and Gautam Bhadra. With the thorough analysis of their songs, it is inferred that although they are deprived of any rank and recognition in the mainstream Nepali society, they have clearly expressed their voices as well as manifested consciousness, reflecting their real life experiences marked by domination, marginalization and suppression. The manifestation of such consciousness and expression of inner voice is also used as an instrument to subvert the hegemony constructed by the complacent upper class of the society.
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Valente, Marcela Iochem. "AUTOBIOGRAPHY: A VOICE TO THE SUBALTERN." A Cor das Letras 9, no. 1 (March 3, 2017): 161. http://dx.doi.org/10.13102/cl.v9i1.1547.
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Amri, Siti Hardiyanti. "SUBALTERNITAS PEREMPUAN DALAM CERPEN "INEM" DAN "PELARIAN YANG TAK DICARI" KARYA PRAMOEDYA ANANTA TOER." Kibas Cenderawasih 17, no. 1 (April 14, 2020): 54–66. http://dx.doi.org/10.26499/kc.v17i1.229.
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This research studies about women subaltern in the two short stories of Pramoedya Ananta Toer. Through his works, Pramoedya potrays gender inequality in which women are positioned marginally. Both characters do not have ability to voice themselves which Spivak mentions as subaltern. The research problems are the structure of the two short stories and the position of subaltern in the structure. This research uses deconstruction analysis method. The results indicate that there is such resistance by those oppressed group. Meanwhile, the author presents not only the subaltern who acts passively throughout the text, but also makes effort to fight for freedom. However, the voice of them are not heard. They remains under the oppression of men.
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Danish, Malik Haqnawaz, Muhammad Ajmal Khan, Saira Akhtar, and Samina Yasmeen. "Silencing of the Neo-Subaltern Voice: Historiography of the ‘Oppressed’." Review of Applied Management and Social Sciences 3, no. 3 (December 31, 2020): 339–45. http://dx.doi.org/10.47067/ramss.v3i3.68.
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In conjunction with the modern ideas of neocolonialism and neo-imperialism, the present world is witnessing the occurrence of a relatively new and persistent state of neo-subalternity under which the men and women of the third-world countries and their diasporic communities are forced to live a life under socio-political duress. The present study concerns with the development of this state of affairs and has sought to locate the theoretical explanation of this phenomenon. It has been found that the neo-subaltern identifier can most aptly be attributed to the women of these effected postcolonial communities at home or scattered around the globe. They are subjected to the conditions of foreign coloniality as well as local patriarchal hierarchy. Most recent examples of this bias are witnessed among the diasporic communities in the western cosmopolitans where the post 9/11nationalist sensibility, in reaction to an alleged religious terrorism, has given rise to a set of prejudiced policies and compulsive social behaviors that are against these subalterns’ rightful interests. Among these diaspora communities, the Muslim women’s symbols of modesty are especially portrayed with prejudice and a malevolent preconception. Under neocolonial and patriarchal control, these sunaltern women live as ‘slaves of the slaves’ in the Marxist sense of the word. The present study has sought to locate these paradigms of power at the subaltern theoretical level.
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Sharma, Dr Shreeja Tripathi. "Tom Jones : A Subaltern Critique." SMART MOVES JOURNAL IJELLH 9, no. 1 (January 28, 2021): 219–26. http://dx.doi.org/10.24113/ijellh.v9i3.10965.
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Henry Feilding’s Tom Jones offers a picture of English society during the imperial times through a thought-provoking scrutiny of the marginalised voices and indirectly subverts the imperial authority of oppression. Fielding’s defining work which notably laid the foundation of the English novel has often been implored for nuances of morality and sin.
This research paper explores the novel as a prelude to the postmodern subaltern voice against the dominion of the social and economically elite through the emancipatory empowerment of the roguish foundling hero of the picaresque tradition: Tom Jones. The paper seeks to establish the relevance of Tom Jones for the readers of the so- called Third World, as it offers a glimpse into the subaltern aspects of identity of the coloniser. In this context, this paper evaluates the narrative of Fielding’s Tom Jones with reference to two key concerns: exposition of the oppressive power structure and revelation of marginalised oppressed.
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Pourqoli, Golchin, and Akram Pouralifard. "The Subaltern Cannot Speak: A Study of Adiga Arvinda’s The White Tiger." International Journal of Applied Linguistics and English Literature 6, no. 3 (March 1, 2017): 215. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.3p.215.
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This study examines the claims about Adiga Arvinda’s anti-protagonist’s, Balram Hawaie’s status as representive voice of subaltern, in his controversial novel, the White Tiger (2008), which also gave way to much debate over its ‘authenticity’. By alluding to postcolonial thinkers such as Edward Said, Ghandi, Spivak, and also Giorgio Agamben’s notion of inclusive exclusion, the essay focuses on the evidence from the novel to indicate that there is no space from which the subaltern of the novel can be heard. The research utilizes the precepts of postcolonial criticism to examine the possibility of considering any room for the voice of the subaltern in The White Tiger for being heard. Through a close reading of the text, also, the study addresses the alterations in the character of the protagonist which ostracize him from the league of the subaltern.
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Schäfers, Marlene. "Archived Voices, Acoustic Traces, and the Reverberations of Kurdish History in Modern Turkey." Comparative Studies in Society and History 61, no. 2 (April 2019): 447–73. http://dx.doi.org/10.1017/s0010417519000112.
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AbstractThis article investigates how middle-aged to elderly Kurdish women in Turkey engage with large collections of Kurdish music recordings in their possession. Framing them as archives, women mobilize these collections as central elements in a larger, ongoing Kurdish project of historical critique, which seeks to resist hegemonic state narratives that have long denied and marginalized Kurdish voices. While recognizing the critical intervention such archives make, the article contends that, to be heard as “history” with a legitimate claim to authority, subaltern voices often have to rely on the very hegemonic forms, genres, and discourses they set out to challenge. This means that subaltern projects of historical critique walk a fine line between critique and complicity, an insight that nuances narratives that would approach subaltern voices predominantly from a perspective of resistance. At the same time, this article argues that a more complete picture of subaltern archives requires us to attend to the voices they contain not just as metaphors for resistance or political representation but also as acoustic objects that have social effects because of the way they sound. By outlining the affective qualities that voice recordings held for the Kurdish women who archived them, the article shows how their collections participated in carving out specific, gendered subject positions as well as forging a broader Kurdish sociality. Paying attention to history's “acoustic register” (Hunt 2008), this suggests, promises to open up perspectives on subaltern historiography that go beyond binary frameworks of resistance and domination, critique and complicity.
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Schäfers, Marlene. "“It Used to Be Forbidden”." Journal of Middle East Women's Studies 14, no. 1 (March 1, 2018): 3–24. http://dx.doi.org/10.1215/15525864-4296988.
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AbstractWomen’s rights and human rights projects in Turkey and elsewhere routinely construe and celebrate subaltern voice as an index of individual and collective empowerment. Through an ethnographic study of Kurdish women singers’ (dengbêjs) efforts to engage in their storytelling art in Turkey, this article questions the equation between “raising one’s voice” and having agency. It investigates two concrete instances in 2012, in Istanbul and Van, where Kurdish women publicly raised their voices. It shows that public audibility does not necessarily translate into agency, because these spaces, like most, discipline voices ideologically and sonically. Audibility is not a neutral achievement but an ideologically structured terrain that shapes voices and regulates whether and how they are heard and recognized. Voices routinely have ambiguous and even contradictory effects once they become audible in public. It is not simply a matter of “having voice” or “being silenced.”
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Soraya, Soraya. "The Subaltern Voice in A Thousand Splendid Suns by Khaled Khosseini." Lingua Cultura 9, no. 2 (November 30, 2015): 81. http://dx.doi.org/10.21512/lc.v9i2.827.
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Life in Afghanistan puts female as the second sex and the victims of patriarchy. In the eye of Orientalism, women are the east. Thus, they can be colonized and suppressed (the subaltern). This study was designed to answer the question how was the voice of the subaltern being represented by the characters in the novel A Thousand Splendid Suns by Khaled Khosseini. Library research was applied in this study. Data were analyzed using postcolonial theory, specifically from Gayatri Spivak. The conclusion presents that both characters, Mariam and Laila is the representation of the subaltern who created voice to fight against the oppression. Between Mariam, the symbol of traditional woman, and Laila, the symbol of modern woman, only Laila who can reach the freedom. However, it is impossible to achieve without the courage and sacrifice of Mariam
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Long, Adam. "Can Estrella Speak?: The Voice of the Subaltern." International Journal of the Humanities: Annual Review 8, no. 8 (2010): 153–62. http://dx.doi.org/10.18848/1447-9508/cgp/v08i08/42990.
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Santosa, Budi Tri, and Yesika Maya Ocktarani. "Dekonstruksi Narasi Subaltern Siti Walidah dalam Naskah Drama Nyai Ahmad Dahlan (2017) Karya Dyah Kalsitorini: Pendekatan Subaltern Gayatri Spivak." ATAVISME 23, no. 1 (June 30, 2020): 33–43. http://dx.doi.org/10.24257/atavisme.v23i1.591.33-43.
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Perempuan Jawa Islam masih dinilai tidak memiliki hak berbicara di era prakemerdekaan Indonesia. Hal tersebut dikarenakan mereka tidak memiliki modal kultural, kapital, dan bahkan modal teologi. Penelitian ini mengkaji tokoh Siti Walidah sebagai perempuan Jawa Islam yang dinarasikan oleh pengarang drama sebagai tokoh yang menyuarakan identitas perempuan Jawa Islam. Penelitian ini menggunakan sumber data primer berupa naskah drama Nyai Ahmad Dahlan (2017) dengan metode analisis dekonstruksi dari Spivak mengenai subaltern. Teknik analisisnya adalah dengan mencermati narasi suara subaltern perempuan Jawa Islam oleh pengarang, kemudian narasi tersebut ditunda pemaknaannya. Penelitian ini menemukan bahwa narasi Siti Walidah untuk mengangkat suara subaltern perempuan Jawa Islam terjebak pada ideologi kolonialisme. Secara kolonialisme, perempuan Jawa Islam secara keseluruhan menjadi komoditas Siti Walidah untuk membangun narasinya.[The Deconstruction of Siti Walidah's Subaltern Narration in DyahKalsitorini's Drama Script of Nyai AhmadDahlan (2017):Gayatri Spivak's Subaltern Approach] Islamic Javanese women were still deemed not to have the right to speak in Indonesia's pre-independence era. That was because they did not have cultural capital, capital, and theological capital. This research examines Siti Walidah as an Islamic Javanese woman narrated by a drama author as a character voicing the identity of an Islamic Javanese woman. This research used drama script of Nyai Ahmad Dahlan (2017) as the primary data with a deconstruction analysis method from Spivak on subaltern. The analysis technique was done by examining the subaltern voice narration of Islamic Javanese woman by the author which was then postponed the meaning of the narration. This research found that the narration of Siti Walidah to raise the subaltern voice of Islamic Javanese women who trapped in the patriarchal hegemony and colonialism. In colonialism, Islamic Javanese women as a whole became a commodity of Siti Walidah to build her narration.Keywords: subaltern; nationalis, political identity; Islam
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Amelia, Dina. "Indonesian Literature’s Position in World Literature." TEKNOSASTIK 14, no. 2 (April 21, 2018): 1. http://dx.doi.org/10.33365/ts.v14i2.55.
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There are two most inevitable issues on national literature, in this case Indonesian literature. First is the translation and the second is the standard of world literature. Can one speak for the other as a representative? Why is this representation matter? Does translation embody the voice of the represented? Without translation Indonesian literature cannot gain its recognition in world literature, yet, translation conveys the voice of other. In the case of production, publication, or distribution of Indonesian Literature to the world, translation works can be very beneficial. The position of Indonesian literature is as a part of world literature. The concept that the Western world should be the one who represent the subaltern can be overcome as long as the subaltern performs as the active speaker. If the subaltern remains silent then it means it allows the “representation” by the Western.
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Darder, Antonia. "Decolonizing interpretive research: subaltern sensibilities and the politics of voice." Qualitative Research Journal 18, no. 2 (May 8, 2018): 94–104. http://dx.doi.org/10.1108/qrj-d-17-00056.
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Purpose The purpose of this paper is to explore the notion of decolonizing interpretive research in ways that respect and integrate the qualitative sensibilities of subaltern voices in the knowledge production of anti-colonial possibilities. Design/methodology/approach The paper draws from the decolonizing and post-colonial theoretical tradition, with a specific reference to Gayatri Chakravorty Spivak’s contribution to this analysis. Findings Through a critical discussion of decolonizing concerns tied to qualitative interpretive interrogations, the paper points to the key assumptions that support and reinforce the sensibilities of subaltern voices in efforts to move western research approaches toward anti-colonial possibilities. In the process, this discussion supports the emergence of an itinerant epistemological lens that opens the field to decolonizing inquiry. Practical implications Its practical implications are tied to discursive transformations, which can impact social and material transformations within the context of research and society. Originality/value Moreover, the paper provides an innovative rethinking of interpretive research, in an effort to extend the analysis of decolonizing methodology to the construction of subaltern inspired intellectual labor.
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Ramamoorthy, Dr A. R. Uma. "Voice of Subaltern Souvali in Mahasweta Devi’s After Kurushetra." SMART MOVES JOURNAL IJELLH 8, no. 7 (July 22, 2020): 78–87. http://dx.doi.org/10.24113/ijellh.v8i7.10659.
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In the contemporary scenario, Subaltern Studies group brings together the writers, like Amitav Ghosh and Mahasweta Devi who have been frequently associated with subaltern concerns. Mahasweta Devi is a champion of subaltern community and through her works she always indicts and questions the government and other people about the sanctioning of human rights to dalits, tribals, women and children. Mahasweta Devi’s After Kurushetra narrates the stories of women who were subalternized by the kings and queens of Hastinapur. The life stories of these women appeared in the forms of short stories namely “The Five Women (Panchakanya)”, “Kunti and the Nishadin (Kunti O Nishadi), and “Souvali” in After Kurushetra. “Souvali” narrates the story of Souvali who was a dasi working in the royal palace of Hastinapur: She was sexually exploited by Dhritarashtra and gave birth to a son named Yuyutsu. Though Yuyutsu @ Souvalya was not considered by Dhritarashtra as his first son, yet he was allowed by Yudhishtira to give ‘tarpan’ to Dhritarashtra during the time of ‘mahatarpan.’ Souvalya, as a son, had done his duty to Dhritarashtra but Souvali voiced against the oppressions meted on her by the king through her action. She did not adhere to the norms of widowhood after the death of Dhritarashtara for she was never considered by him as his wife.
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Sinha, Chandranshu. "Discovering critical-subaltern voices: an interpretive approach for transforming OD." Journal of Organizational Change Management 31, no. 6 (October 1, 2018): 1295–314. http://dx.doi.org/10.1108/jocm-11-2017-0444.
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Purpose The dialogic nature of new organization development practices brought a dramatic shift in relation to the way OD has had been practiced in the past. However, contemporary literature indicates that OD still has to go a long way if it has to play a central role. The purpose of this paper is to speculate for the concerns being raised about OD practices and propose an interpretive approach to fill in the gaps. Design/methodology/approach This paper traces OD’s glorious journey, which began with egalitarian values. This section builds on the dynamics of power and politics which was integral to the OD movement and further reviews and critiques the contributions of new OD approaches that has its foundations in postmodernism and social constructionism. In the second part, the paper discusses the critical perspective and introduces the concept of subaltern to fill in the gaps in new OD approaches. Further, the paper finds a ground to integrate and redefine the boundaries of critical and subaltern studies. Findings The paper proposes an interpretive approach for designing and carrying out OD interventions and introduces the concept of critical-subaltern OD. This approach recognizes the importance to engage with the dialectics or contradictions present between (and within) OD interventions. Through this interpretive approach, the author positions critical-subaltern voices as an integral part of OD interventions and change management. Practical implications The interpretive approach gives an insight into the unacknowledged and unheard socially constructed realities of change and OD practices for sensemaking. The approach would also be instrumental in enhancing the levels of engagement and productivity in unacknowledged and non-dominant employees. Originality/value This paper is a departure from the modern literature of critical management studies and builds on the critical theory on OD. The paper proposes by roping in the benefits of subaltern studies into OD practices. The paper builds ways to include voices of those, who never gain a voice. In brief, toward the end of the paper, the author proposes an interpretive approach and moves toward critical-subaltern OD. Through this interpretive approach, the author positions critical-subaltern voices as an integral part of OD interventions and change management.
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Rettig, Tobias. "From Subaltern to Free Worker." Journal of Vietnamese Studies 7, no. 3 (2012): 7–54. http://dx.doi.org/10.1525/vs.2012.7.3.7.
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In the second half of 1944, the majority of the roughly fourteen thousand Vietnamese workers who had arrived in France four years earlier, but remained stranded there following France's defeat in June 1940, took advantage of the power vacuum created by the liberation of France. They would launch a diasporic-metropolitan precursor of the Vietnamese August Revolution of 1945 by successfully claiming workers' rights and a sense of dignity they had previously been denied. Loosely adopting Hirschman's concepts of “exit, voice, and loyalty,” this essay investigates the strategies chosen by this subaltern imperial workforce to emancipate itself from the militarized labor camp system. It argues that different interests led the largely illiterate workers and the French-speaking supervisors and interpreters to opt for different strategies.
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Kornacka, Barbara. "Memoria e storia nelle narrazioni postcoloniali di Regina di fiori e di perle di Gabriella Ghermandi e Memorie di una principessa etiope di Martha Nasibù." Romanica Silesiana 17 (June 29, 2020): 30–42. http://dx.doi.org/10.31261/rs.2020.17.03.
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The aim of thise paper is to show how the setting out of the narrative voice determines the historical discourse. The analysis of the narrative voice leads to some considerations about memory and to the examination of recollection in these two novels. That, in turn, allows an exploration of the way in which the historical discourse is constructed. In those cases where the voice in the historical discourse is given to subaltern subjects, they contribute to a more plural history.
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Neu, Dean. "Banal Accounts: Subaltern Voices." Accounting Forum 25, no. 4 (December 2001): 319–33. http://dx.doi.org/10.1111/1467-6303.00069.
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Lee, Joori. "Restoring a Subaltern Woman’s Voice: Ethical Literary Pedagogy through Joyce’s “Eveline”." Korean Society for Teaching English Literature 21, no. 3 (December 30, 2017): 97–123. http://dx.doi.org/10.19068/jtel.2017.21.3.05.
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Asgharzadeh, Alireza. "The Return of the Subaltern: International Education and Politics of Voice." Journal of Studies in International Education 12, no. 4 (September 13, 2007): 334–63. http://dx.doi.org/10.1177/1028315307308137.
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Manggong, Lestari. "Subaltern Voice and Marginal Moral Lessons in Suniti Namjoshi’s Feminist Fables." Fabula 60, no. 1-2 (July 1, 2019): 132–44. http://dx.doi.org/10.1515/fabula-2019-0009.
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Zusammenfassung Ausgehend von der durch Spivak (1988) bekannt gemachten Gruppe der Subalternen erörtert dieser Aufsatz, wie Suniti Namjoshis Feminist Fables diesen eine Stimme verleiht. Namjoshis LSBTQ-Standpunkt und -Anliegen treten in ihren Erzählungen deutlich hervor. Sie stellen die Gramsci’sche Hegemonie in Frage, treten ihr entgegen und kritisieren sie, indem sie dem Pantachantra, Aesops Fabeln und Andersens Märchen den Prozess machen. Letztlich zielt dieser Aufsatz darauf ab, die Ausdrucksweisen der Subalternität aufzuzeigen, sowie darzulegen, welche moralischen Lehren feministische LSBTQ-Fabeln im Zusammenhang mit einer Marginalisierung in den Vordergrund rücken.
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Bhawar, Pradnya. "Bertha Mason ‘The Mad Woman in the Attic’: A Subaltern Voice." International Journal of English Literature and Social Sciences 6, no. 5 (2021): 032–36. http://dx.doi.org/10.22161/ijels.65.6.
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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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R, Arjun, and Dr Tom Thomas. "Scripting Subalternity and the Crisis of Contemporaneity: Reading B. R. Ambedkar’s Annihilation of Caste." SMART MOVES JOURNAL IJELLH 8, no. 9 (September 30, 2020): 125–35. http://dx.doi.org/10.24113/ijellh.v8i9.10771.
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The paper attempts a subaltern reading of Dr. B. R. Ambedkar’s Annihilation of Caste and tries to highlight the importance of the speech as a subaltern script in the contemporary world. It foregrounds how subaltern voices are supressed in India with the influence of religious and caste politics. The representation of the subaltern mass is problematized by this nexus which further leads to a total control over their lives. A resurrection of silenced voices is the need of the hour.
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Arnold, John H. "Voices in Hostile Sources: In The Matter of Nat Turner and the Historiography of Reading Rebellion." Law & Social Inquiry 46, no. 3 (August 2021): 902–9. http://dx.doi.org/10.1017/lsi.2021.28.
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AbstractThis engagement with Christopher Tomlins’s In the Matter of Nat Turner (2020) focuses on a key methodological issue faced by the author, namely how one reads and positions the “authentic voice” of a past subaltern subject, known to us only through a hostile written source. This challenge is well-known to social historians of the European middle ages, and this essay suggests various ways in which Tomlins’s monograph contributes to existing debate, regarding both method and how one culturally situates and interprets the voice(s) thus identified, particularly with regard to the politics of apocalypticism.
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Rajendran, Jayanthi. "Words Unspoken: A Testimonial Discourse of Bama’s Karukku: A Gratification of Self-reflection and Inner Strength of the Subaltern Women." Contemporary Voice of Dalit 12, no. 1 (February 6, 2020): 89–96. http://dx.doi.org/10.1177/2455328x19898418.
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If untouchability lives, humanity must die. —M.K. Gandhi In this present and current global research scenario, the theme of subaltern has become a household word in regular usage and also in various disciplines other than literature. Literature, on the other hand, represents life in relation to social reality. The word ‘subaltern’ has its origin in the German word which means ‘inferior rank’ or ‘secondary importance’. Julian Wolfreys defines subaltern as a concept: ‘It contains the groups that are marginalized, oppressed and exploited on the cultural, political, social and religious grounds’. Thus, subaltern literature reflects various themes such as oppression, marginalization, gender discrimination, subjugation of lower and working classes, disregarded women, neglected sections of society and deprived classes of the existing society. As De Boland rightly confesses, ‘literature is an expression of society’. Literature in itself embodies life and life is a social reality of society. A writer, who is a member of a society, is influenced by specific social status and receives some degree of social recognition and recompense. Though this may benefit them in one way: it obviously helps them bring to limelight the sufferings and difficult paths the downtrodden tread upon. Thus, this article focuses on the voice of the voiceless in bringing out their voices to be heard in the outer world. In Bama’s Karukku, she testifies her situation of life and narrates her feelings in this small writing. In a world where problems relating to human privileges have been under perilous focus, literary portrayals of the experiences of demoted groups have assimilated great implication. The modern stream in Dalit literature in India is a challenge to bring to prime the experiences of discrimination, inequality, violence, injustice and poverty of the Dalits.
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Dhillon, Balraj. "Subaltern Voices and Perspectives: The Poetry of Mahmoud Darwish." Illumine: Journal of the Centre for Studies in Religion and Society Graduate Students Association 9, no. 1 (July 23, 2011): 45–65. http://dx.doi.org/10.18357/illumine9120107777.
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This paper examines the complex use of poetry, identity, myth, and history as a subaltern method of resistance. Edward Said, in Culture and Imperialism, argues that the culture of postcolonial resistance manifests itself in literature by pulling away from separatist nationalism—and moves toward a literature that is liberating for humans—a more integrative view of society. This article argues that Mahmoud Darwish’s poetry uses identity, myth, and history to emblematize a collective Palestinian voice. By doing this, Darwish becomes the epitome of Said’s discussion—he resists separatist discourses through this poetry but at the same time resists the hegemonic structures of Israel and the West.
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Moghari, Shaghayegh. "Ideological Morality, Generality, and Particularity of Pip and Gatsby in Charles Dickens’ Great Expectations and F. Scott Fitzgerald’s The Great Gatsby." Randwick International of Social Science Journal 2, no. 1 (January 31, 2021): 90–96. http://dx.doi.org/10.47175/rissj.v2i1.182.
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‘Subaltern’ and ‘other’ are the two labels that are attributed to the weaker members of the society and the whole world in general sense in terms of color of the skin, the gender, the financial conditions, and the social status. This study attempts hard to defend the characters of Pip and Gatsby who were considered as ‘subaltern’ and ‘other’ by the unjust society and system around them and as a result, though they attained the wealth they always dreamed of, they failed to attain a good life that they deserved. Even Pip, who succeeded in marrying his beloved, cannot be regarded as a lucky guy because he was able to have her only after a divorce that she experienced in her first marriage; so, this cannot be taken as a success for Pip. The following issues will be expanded and examined in details to clarify the way the present researcher has always tried to encourage the world around her to treat the weaker better, and also to convert the world into a better place to live by enjoying equal rights for all: Gayatri Spivak, the voice of the voiceless, ‘Other’ and ‘subaltern’ in Pip and Gatsby, and the unfair oppression of the world against the so called ‘other’ and ‘subaltern.’
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Binebai, Benedict. "Voice Construction in the Postcolonial Text: Spivakian Subaltern Theory in Nigerian Drama." African Research Review 9, no. 4 (October 27, 2015): 206. http://dx.doi.org/10.4314/afrrev.v9i4.16.
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Bagchi, Alaknanda. "Conflicting Nationalisms: The Voice of the Subaltern in Mahasweta Devi's Bashai Tudu." Tulsa Studies in Women's Literature 15, no. 1 (1996): 41. http://dx.doi.org/10.2307/463971.
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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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Belchior, Ygor Klain. "Pode o subalterno falar? O lugar dos afro-brasileiros no Ensino de História." Revista Educação e Emancipação 13, no. 2 (August 30, 2020): 209. http://dx.doi.org/10.18764/2358-4319.v13n2p209-227.
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O racismo tornou-se tema recorrente no cenário político brasileiro. Evocado tanto por políticos e militantes da esquerda e da direita, visa, de um lado, a conscientização da população a respeito da violência contra os afro-brasileiros e, por outro, promover o ódio contra esses grupos. Este artigo tem como meta realizar um balanço historiográfico acerca da temática dos subalternos no Ensino de História. Junto a esse objetivo, demonstramos como uma perspectiva educacional democrática e antirracista é uma poderosa ferramenta para dar voz aos indivíduos silenciados. A metodologia constou do balanço historiográfico sobre o local dos subalternos e dos silenciados no Ensino de História, junto às novas perspectivas da História da Historiografia – a de uma história dos subalternos – fruto das exigências dos movimentos sociais. Ao final, uma observação para o futuro: a perspectiva democrática do Ensino de História está em risco devido ao “Novo Ensino Médio”.Palavras-chave: Subalternos. Ensino de História. Políticas educacionais. História.Can the subaltern speak? The place of afro-Brazilians in history teachingABSTRACTRacism has become a recurring theme in the Brazilian political scene. Evoked by both left and right politicians and activists, it aims, on the one hand, to raise public awareness about the violence against Afro-Brazilians and, on the other, to promote hatred against these groups. This article aims to promote a historiographical debate about the subalterns in History Teaching. Along with this objective, we demonstrate how a democratic and anti-racist educational perspective is a powerful tool to give voice to silenced individuals. Our methodology consisted of the historiographic balance about the place of the subordinates and those silenced in History Teaching, together with the new perspectives of the History of Historiography - that of a history of the subordinates - as a result of the demands of social movements. In the end, an observation for the future: the democratic perspective of History Teaching is at risk due to the “Novo Ensino Médio”.Keywords: Subalterns. History Teaching. Educational policies. History.¿Puede el subalterno hablar? El lugar de los afrobrasileños en la enseñanza de historiaRESUMENEl racismo se ha convertido en un tema recurrente en la escena política brasileña. Evocado por políticos y activistas de izquierda y derecha, su objetivo es, por un lado, aumentar la conciencia pública sobre la violencia contra los afrobrasileños y, por otro, promover el odio contra estos grupos. Este artículo tiene como objetivo llevar a cabo una evaluación historiográfica del tema de los subalternos en la enseñanza de la historia. Junto con este objetivo, demostramos cómo una perspectiva educativa democrática y antirracista es una herramienta poderosa para dar voz a las personas silenciadas. Nuestra metodología consistió en el equilibrio historiográfico sobre la ubicación de los subordinados y los silenciados en la Enseñanza de la Historia, junto con las nuevas perspectivas de la Historia de la Historiografía, la de la historia de los subordinados, como resultado de las demandas de los movimientos sociales. Al final, una observación para el futuro: la perspectiva democrática de la enseñanza de la historia está en riesgo debido a la "Novo Ensino Médio".Palabras clave: Subalternos. Enseñanza De Historia. Políticas educativas. Historia.
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Dutta, Nandana. "Amitav Ghosh and the Uses of Subaltern History." Synthesis: an Anglophone Journal of Comparative Literary Studies, no. 8 (December 1, 2015): 14. http://dx.doi.org/10.12681/syn.16209.
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The interface between history and fiction has been an area of rich potential for the postcolonial novelist in South Asia and this is evident in the practice of many novelists from the region who have used historical material as backdrop but have also used fiction to comment on recent events in their countries. In this paper I examine the work of Amitav Ghosh as offering a fictional method that has evolved out of his immersion in subaltern historical practice and one that successfully bridges the gap between these two genres. I show this through his deployment of historical material in the three novels, The Shadow Lines (1988), The Glass Palace (2000) and The Hungry Tide (2004), where Ghosh is not simply ‘using’ the subaltern method but pointing to the possibilities of reparation. Ghosh adopts a complex inversion of the subaltern method that involves two processes: one, the selection of small, neglected events from the national story in a concession to subaltern practice –the little narrative against the grand; and two, the neglect by the narrative of some aspect of these stories. He does this by choosing his historical area carefully, keeping some part of it silent and invisible and then meditating on silence as it is revealed as a fictional and historical necessity. I suggest that Ghosh, by retrieving and giving place/voice to the historically repressed event in the fiction, achieves a swerve from simply ‘righting the record’ and releases the marginal as a referent in the present. Such fiction enters the realm of intervention in public discourse, or carries the potential, by introducing considerations that create public consciousness about historical injustices, successfully ‘using’ subaltern history.
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Ling, L. H. M., C. C. Hwang, and B. Chen. "Subaltern straits: 'exit', 'voice', and 'loyalty' in the United States-China-Taiwan relations." International Relations of the Asia-Pacific 10, no. 1 (September 3, 2009): 33–59. http://dx.doi.org/10.1093/irap/lcp013.
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Wayal, Amar. "The Invisible Presence of OBC: A Literary Voice." International Journal of Comparative Literature and Translation Studies 9, no. 2 (July 25, 2021): 32. http://dx.doi.org/10.7575/aiac.ijclts.v.9n.2p.32.
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This paper analyzes the writing on OBC literature to contribute, presumably in a bit of way, toward opening up a dialogue among them regarding what constitutes meaningful literary efforts and selecting OBC literature because OBC has not much mattered yet, not in the aura of postcolonial, cultural, and subaltern studies. In order to initiate a dialogue about the undersideof the literary world, the term OBC literature appears as one of the mechanisms for producing social, political, and educational consciousness in society. The existence of this consciousness, shaped by the backward commissions, is easily understood for the constitutional facts of pre andpost-independence societies. To investigate the conditions of socially and educationally backward classes and the difficulties in which they labour for years, the variants of Other Backward Classes from history remain the same in order to establish a favourable literary voice for their marginalization and oppression.
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Ghosh, Dr Arpita. "Mahasweta Devi’s Rudali: Wailing Motherhood." SMART MOVES JOURNAL IJELLH 8, no. 4 (April 28, 2020): 296. http://dx.doi.org/10.24113/ijellh.v8i4.10549.
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Mahasweta Devi’s Rudali has gained critical responses for raising the voice on behalf of the silenced subaltern individuals and communities. However, this paper attempts to analyse the text through the gendered lens of ‘motherhood’. Rudali not only delineates the struggles and exploitations of the lower caste people and the outcastes, but the text also divulges the condition of mothers and their struggles of mothering. Mahasweta Devi, true to her strong writing agendas, has not written in favour of the mothers belonging only to the subaltern communities; she has taken into account of those mothers who are wealthy and belong to respected families as well as those who are defamed and disrespected and belong to the marginalized, red-light areas of the society. All the ‘mothers’ portrayed in Rudali have undergone similar ecstasy, agony, humiliation, dejection and rejection. The text leads us through motherhood as a ‘community’ and not just a biological attribute conferred with a namesake social status.
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Bhattacharjee, Sugandhyasree. "Subaltern Voice in the Novel of Anita Nair's Lessons in Forgetting: A Female Perspective." International Journal of English Literature and Social Sciences 4, no. 2 (2019): 304–5. http://dx.doi.org/10.22161/ijels.4.2.20.
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Ilyas, Sobia. "The Subaltern Voice in Arundhati Roy’s “The God of Small Things”: A Postcolonial approach." International Journal of English Literature and Social Sciences 4, no. 6 (2019): 1922–28. http://dx.doi.org/10.22161/ijels.46.46.
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Suhana, P. A. "Endurance and resilience: a study of the subaltern voice in a thousand splendid suns." ACADEMICIA: An International Multidisciplinary Research Journal 11, no. 3 (2021): 1879–82. http://dx.doi.org/10.5958/2249-7137.2021.01000.4.
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ROSENOW, DOERTHE. "Nomadic life's counter-attack: moving beyond the subaltern's voice." Review of International Studies 39, no. 2 (February 11, 2013): 415–33. http://dx.doi.org/10.1017/s0260210512000575.
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AbstractAccording to opponents of ‘neoliberal globalisation’ located in the postcolonial realm, multinational corporations are central agents in a structure of global hegemonic rule that leaves little or no space for the postcolonial subject to determine his/her own fate. This argument is contested by a number of scholars, who point out that presupposing a lack of agency on the side of subaltern is yet another way of silencing him/her. But how can his/her ‘true’ voice be recognised without at the same time disguising existing domination? In this article, it will be argued that one possibility is the development of a different theoretical framework that challenges the taken-for-granted assumption on which the dilemma is based: the existence of the subject and its conscious voice. For this purpose, the article will use Gilles Deleuze's theory of the various expressions and struggles of life. With the help of the analysis of a particular case, Monsanto's introduction of genetically modified cotton into India in 2002, the article will suggest that the multinational company (Monsanto) should not be regarded as yet another neo-colonial oppressor. Instead, it is a war machine that unleashes flows enabling nomadic life assemblages to counter-attack.
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Las Heras, Jon. "International Political Economy of Labour and Gramsci’s methodology of the subaltern." British Journal of Politics and International Relations 21, no. 2 (December 20, 2018): 462–80. http://dx.doi.org/10.1177/1369148118815403.
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Gramscian International Political Economy scholarship has predominantly focused on studying capital’s power to subsume labour under different hegemonic projects. Various autonomist Marxists have recently sought to ‘voice labour’ by proposing a disruption-oriented International Political Economy. However, this article argues that such an approach mirrors domination-oriented International Political Economy approaches by overemphasising labour’s disruptive potentiality and by paying little attention to the historical limitations that labour faces in its own empowerment. To escape from the unilateralism of these two mutually exclusive perspectives, Gramsci’s ‘Methodology of the Subaltern’ is reviewed in order to propose a Gramscian or strategic International Political Economy of Labour. Hence, this article shows that it is possible for International Political Economy scholars to study uneven capitalist development as the result of the agency of (dis)organised labour and thereby to better account for the emancipatory potentiality of working-class strategies in specific contexts.
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Caron, James. "Elite Pasts and Subaltern Potentialities." International Journal of Middle East Studies 45, no. 1 (February 2013): 138–41. http://dx.doi.org/10.1017/s002074381200133x.
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In narrating Afghanistan's 21st century, future historians might bracket the first decade with the two Bonn conferences of 2001 and 2011: great-power delegates and handpicked elite Afghans meeting to plot Afghanistan's transitional place in the international system. In contrast, Afghan popular and intellectual cultures alike have often voiced alternate histories. For example, Malang Kohistani, a contemporary working-class singer of Kabul's hinterland, sees top-down Afghan integrations into globality not as a fundamentally new construction of institutions that promise prosperity for a nation-state and its people but rather as one more intrusive disruption—in a chain of similar events beginning over 2,000 years ago with Alexander—in everyday people's continuous, bottom-up efforts to ensure their livelihoods, in part through developing horizontally organized trade networks. And indeed it is not only post-2001 statist intervention that has attracted such popular responses, but this is also a longstanding critique among both urban and rural Afghan intellectuals. In some ways Malang Kohistani echoes Malang Jan, the renowned 1950s sharecropper-poet of Jalalabad, as well as various more elite authors.
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Nanda, Satyajeet. "Does Governance Connect with Public Affairs Holistically? Subaltern Citizen's-Voice, Impaired Governance and Development Paradigm." Public Affairs And Governance 7, no. 1 (2019): 23. http://dx.doi.org/10.5958/2321-2136.2019.00003.1.
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Schäfers, Marlene. "Writing against loss: Kurdish women, subaltern authorship, and the politics of voice in contemporary Turkey." Journal of the Royal Anthropological Institute 23, no. 3 (July 21, 2017): 543–61. http://dx.doi.org/10.1111/1467-9655.12648.
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Naidu, Maheshvari, and Joseph Makanda. "Peacebuilding in the Congo: Arguing for Inclusion of the Subaltern Voice of the Congolese Refugee." Journal of Social Sciences 45, no. 2 (November 2015): 96–102. http://dx.doi.org/10.1080/09718923.2015.11893491.
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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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Dutta, Mohan J., and Jagadish Thaker. "Sustainability, Ecology, and Agriculture in Women Farmers’ Voices: Culture-Centering Gender and Development." Communication Theory 30, no. 2 (February 11, 2020): 126–48. http://dx.doi.org/10.1093/ct/qtz029.
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Abstract The neoliberal/neocolonial transformation of agriculture in the global South is achieved through the hegemony of expert-led interventions of privatization that erase the knowledge of agricultural practices held by subaltern communities. Neocolonial development interventions serve the privatizing logics of agro-capital through the circulation of logics of profits, efficiency, and growth through both paid and state-controlled communication channels. In this backdrop, our ethnographic description of a culture-centered intervention carried out in solidarity with dalit, women farmers organized under the umbrella of sanghams (cooperatives) points toward communication sovereignty as a theoretical anchor for re-imagining the relationships among ecology, agriculture, and sustainability in resistance to capitalist agriculture. Challenging hegemonic models of participatory engagement put forth by neocolonial structures of development, the concept of communicative justice inverts listening, radically placing power in the hands of subaltern communities. Layers of inequalities from households to community spaces to market structures are disrupted through the voices of dalit women farmers and their participation in practices that materially resist capitalist agriculture. Moreover, the co-creative work of generating theory from within subaltern struggles for sovereignty in the global South dislocates the colonial nature of abs/ex-tractive theorizing in the metropole in the North, situating the work of theorizing amidst the lifeworlds of subaltern communities performing everyday transformative practices that dismantle capitalist logics.