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Journal articles on the topic 'Women and colonialism'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

BURMAN, ANDERS. "Chachawarmi: Silence and Rival Voices on Decolonisation and Gender Politics in Andean Bolivia." Journal of Latin American Studies 43, no. 1 (February 2011): 65–91. http://dx.doi.org/10.1017/s0022216x10001793.

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AbstractThis article addresses the ‘coloniality of gender’ in relation to rearticulated indigenous Aymara gender notions in contemporary Bolivia. While female indigenous activists tend to relate the subordination of women to colonialism and to see an emancipatory potential in the current process of decolonisation, there are middle-class advocates for gender equality and feminist activists who seem to fear that the ‘decolonising politics’ of the Evo Morales administration would abandon indigenous women to their ‘traditional’ silenced subordination within male-dominated structures. From the dyna

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2

Passos, Joana. "Women Writing Portuguese Colonialism in Africa." Diacrítica 35, no. 2 (August 13, 2021): 172–75. http://dx.doi.org/10.21814/diacritica.706.

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Merzova, Radana. "UKRAINIAN LITERATURE BY WOMEN WITHIN THE CONTEXT OF COLONIALISM AND POST-COLONIALISM." Idil Journal of Art and Language 6, no. 29 (January 31, 2017): 247–61. http://dx.doi.org/10.7816/idil-06-29-02.

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4

Lindsay-Perez, Monica. "Anticolonial Colonialism." Journal of Middle East Women's Studies 15, no. 3 (November 1, 2019): 330–43. http://dx.doi.org/10.1215/15525864-7720669.

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Abstract Between 1931 and 1936 the democratic Spanish government overthrew the monarchy and established the Second Spanish Republic. It was a volatile period for Spanish-Moroccan relations. Fascists were in favor of the Spanish Protectorate of Morocco, whereas Republicans were typically against it. Aurora Bertrana (1892–1974) was a Republican Catalan writer who moved to Morocco in 1935 to write about Muslim women living under the Spanish Protectorate. A close examination of her novel El Marroc sensual i fanàtic (1935) reveals an anticolonialism based on her preoccupation with Spanish nationali

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SCHVEITZER, ANA CAROLINA. "FOTOGRAFIA E ALTERIDADE FEMININA NA LITERATURA COLONIAL ESCRITA POR ALEMáƒS." Outros Tempos: Pesquisa em Foco - História 13, no. 22 (December 28, 2016): 177–91. http://dx.doi.org/10.18817/ot.v13i22.554.

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O colonialismo alemão foi uma experiência de poucas décadas, de 1884 a 1914. Neste peráodo, o desenvolvimento da tecnologia fotográfica, como a invenção e difusão da máquina portátil, possibilitou a propagação e o uso de fotografias nas colônias europeias em áfrica. Logo, diferentes imagens sobre estas regiões foram produzidas e circularam em contexto colonial, promovendo um conhecimento visual a respeito do continente africano. Esta pesquisa tem por objetivo analisar de que modo as imagens de mulheres africanas foram mobilizadas para a construção do conhecimento visual nos anos de colonialis

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6

Blackburn, Susan. "Refiguring Women, Colonialism, and Modernity in Burma." Asian Studies Review 36, no. 4 (December 2012): 586–87. http://dx.doi.org/10.1080/10357823.2012.740931.

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7

GAITSKELL, DEBORAH. "From ‘Women and Imperialism’ to Gendering Colonialism?" South African Historical Journal 39, no. 1 (November 1998): 176–93. http://dx.doi.org/10.1080/02582479808671338.

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8

Deumert, Ana. "Settler colonialism speaks." Language Ecology 2, no. 1-2 (November 9, 2018): 91–111. http://dx.doi.org/10.1075/le.18006.deu.

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Abstract In this article I explore a particular set of contact varieties that emerged in Namibia, a former German colony. Historical evidence comes from the genre of autobiographic narratives that were written by German settler women. These texts provide – ideologically filtered – descriptions of domestic life in the colony and contain observations about everyday communication practices. In interpreting the data I draw on the idea of ‘jargon’ as developed within creolistics as well as on Chabani Manganyi’s (1970) comments on the ‘master-servant communication complex’, and Beatriz Lorente’s (20

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Ebrahim Mohammed Alwuraafi, Ebrahim Mohammed Alwuraafi. "Colonialism and Patriarchy, Dual Oppression of Palestinian Women." International Journal of English and Literature 8, no. 5 (2018): 25–38. http://dx.doi.org/10.24247/ijeloct201804.

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10

Brody, Jennifer DeVere. "The Black Body: Women, Colonialism, and Space (review)." Research in African Literatures 32, no. 4 (2001): 220–21. http://dx.doi.org/10.1353/ral.2001.0088.

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Moon, Katharine H. S. (Katharine Hyung-Su. "The Comfort Women: Colonialism, War, and Sex (review)." Journal of World History 10, no. 1 (1999): 271–76. http://dx.doi.org/10.1353/jwh.2005.0020.

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12

Driss, Hager Ben. "Women Writing/Women Written: The Case of Oriental Women in English Colonial Fiction." Middle East Studies Association Bulletin 35, no. 2 (2001): 159–74. http://dx.doi.org/10.1017/s0026318400043327.

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Women's contribution to the building of the british empire has become by now undeniable. Standing at different vantagepoints, English women articulated, supported, and even innovated the colonial discourse. Though highly masculine in its ideological core, the Empire is far from being exclusively male in its rhetorical voice. Feminist postcolonial critics have shown British women's important participation in colonialism. McClintock, for example, claims that “white women were not the hapless onlookers of empire but were ambiguously complicit both as colonizers, privileged and restricted, acted u

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Widya, Thesya, and Asnani Asnani. "RADICAL FEMINISM IN EKA KURNIAWAN’S NOVEL BEAUTY IS A WOUND." JOURNAL OF LANGUAGE 2, no. 1 (May 10, 2020): 9–16. http://dx.doi.org/10.30743/jol.v2i1.2477.

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This research brings about radical feminism and the role and position of women as pimps. The analysis of this research is fulfilled by using descriptive qualitative research in which the data and the finding of the research are presented and described in a form of description. In this research, radical feminism was revealed in the life of a woman by the name of Dewi Ayu who worked as a prostitute during Japanese colonialism in a warehouse named Mama Kalong Place. Mama Kalong who worked as a pimp served Japanese soldiers in the whorehouse played to make a price for prostitutes. Mama Kalong gave

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Guerrero, M. A. Jaimes. "“Patriarchal Colonialism” and Indigenism: Implications for Native Feminist Spirituality and Native Womanism." Hypatia 18, no. 2 (2003): 58–69. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00801.x.

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This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of “tribalism,” regarding the language and laws of V. S. coh’ nialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist time

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Walls, Martha E. "“[T]he teacher that cannot understand their language should not be allowed”: Colonialism, Resistance, and Female Mi’kmaw Teachers in New Brunswick Day Schools, 1900–1923." Journal of the Canadian Historical Association 22, no. 1 (April 27, 2012): 35–67. http://dx.doi.org/10.7202/1008957ar.

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Between 1903 and 1923, sisters Mary, Rebecca, Martha, Margaret, and Alma Isaacs and Rita Gédéon, left their homes in Restigouche, Quebec, to teach in federal Indian day schools on New Brunswick Indian Reserves. As Mi’kmaw women, their “Indian” status not only made them anomalies in a federal day school system that only rarely and reluctantly hired “Indians” as teachers, it also placed them in complicated positions on the frontline of Canada’s colonialist project. Tasked with imparting to Mi’kmaw students an array of assimilatory messages both within and outside of the classroom, these six teac

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Saha, Jonathan. "Book Review: Refiguring Women, Colonialism, and Modernity in Burma." South East Asia Research 20, no. 2 (June 2012): 291–93. http://dx.doi.org/10.5367/sear.2012.0105.

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CHATTERJEE, PARTHA. "colonialism, nationalism, and colonialized women: the contest in India." American Ethnologist 16, no. 4 (November 1989): 622–33. http://dx.doi.org/10.1525/ae.1989.16.4.02a00020.

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Kahak, Katu. "Real and imagined women: Gender, culture and post-colonialism." Journal of Rural Studies 12, no. 2 (April 1996): 204–6. http://dx.doi.org/10.1016/0743-0167(96)84947-3.

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Et al., Tran Xuan Hiep. "“WOMEN EDUCATION IN THE COLONIAL CONTEXT: THE CASE OF THE PHILIPPINES”." Psychology and Education Journal 58, no. 1 (January 15, 2021): 5213–21. http://dx.doi.org/10.17762/pae.v58i1.2076.

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The Philippine Islands experienced a long period of colonialism, from 1565 to 1946. During nearly 400 years of colonization, Philippine education was deeply influenced by the Hispanic and American education system. The educational policies of colonial governments had affected most Philipinas, including women. While the Spaniards performed a minimal education for women and bundled them in the strict framework, the Americans paid attention to provide practical career skills for women in the family and in society. From the approach based on the connection between education and colonialism, the pa

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Díaz Alba, Carmen Leticia. "The World March of Women: Popular Feminisms, Transnational Struggles." Latin American Perspectives 48, no. 5 (June 11, 2021): 96–112. http://dx.doi.org/10.1177/0094582x211015323.

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The World March of Women is an example of the transnationalization of popular feminism from below as defined by four elements: the diversity of women’s struggles, grassroots women as political subjects, alliances with mixed movements, and popular education as a feminist methodology. Class analysis is most prominent, with tensions and challenges linked to attempts to address issues of heteronormativity and racial colonialism, in part because of differences between local spaces in a global network and between relatively more localized and transnationalized scales of practice. A Marcha Mundial da

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Spence, Taylor. "Naming Violence in United States Colonialism." Journal of Social History 53, no. 1 (2019): 157–93. http://dx.doi.org/10.1093/jsh/shy086.

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Abstract This article reexamines a highly public dispute between a powerful and well-connected Episcopal bishop and his missionary priest, men both central to the government’s campaign of war and assimilation against Indigenous Peoples in the Northern Great Plains of the nineteenth-century United States. The bishop claimed that the priest had engaged in sexual intercourse with a Dakota woman named “Scarlet House,” and used this allegation to remove the priest from his post. No historian ever challenged this claim and asked who Scarlet House was. Employing Dakota-resourced evidence, government

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Buscaglia, Ilaria, and Shirley Randell. "Legacy of Colonialism in the Empowerment of Women in Rwanda." Cosmopolitan Civil Societies: An Interdisciplinary Journal 4, no. 1 (March 12, 2012): 69–85. http://dx.doi.org/10.5130/ccs.v4i1.2395.

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The empowerment of women in Rwanda is rooted in colonial times. In the second half of the 1940s, the Belgian administration, together with religious missionaries, started some educational and social welfare programs for women, known as the foyers sociaux (social homes). This paper explores how this program of female promotion and its progeny affected the domestication of Rwandan women, what caused the situation to change following the genocide against the Tutsi in 1994, and what more might be done to stimulate full gender equality in education and employment for women in Rwanda.

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23

Rahmayati, Rahmi. "Roehana Koeddoes’s Resistance to Dutch Colonialism in Belenggu Emas By Iksana Banu." Jurnal Humaniora 33, no. 1 (February 28, 2021): 81. http://dx.doi.org/10.22146/jh.62578.

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Despite being positioned as inferior by the colonial and patriarchal systems of the time, Indonesian women were involved in the resistance against Dutch colonization. Now recognized as national heroes, these women took part in the struggle by directly participating in fighting, or indirectly through social initiatives. Among them was Roehana Koeddoes, whose resistance is depicted in the short story, “Belenggu Emas”, by Iksaka Banu, wherein an indigenous woman from West Sumatra establishes a school dedicated to teaching women and a newspaper, Soenting Melajoe, published by and for women. This s

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Katenga-Kaunda, Alinane Priscilla Kamlongera. "Are we right to blame it all on colonialism?" Journal of Comparative Social Work 10, no. 2 (December 18, 2015): 167–94. http://dx.doi.org/10.31265/jcsw.v10i2.131.

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The study on the history school subject showed that any reenactment of the history discipline should include the reinterpretation of identities from a historical perspective, and this reinterpretation should start with colonial history because this is where it all began. A different approach to history will have positive implications on society’s view of gender, as it will encourage the inclusion of devalued categories such as women, black women and third-world women. But does this mean that colonialism is fully to blame for all the gender issues, as is the case within the Malawian history syl

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Baskin, Cyndy. "Contemporary Indigenous Women’s Roles: Traditional Teachings or Internalized Colonialism?" Violence Against Women 26, no. 15-16 (December 17, 2019): 2083–101. http://dx.doi.org/10.1177/1077801219888024.

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Prior to the colonization of Turtle Island, Indigenous women held leadership roles within their communities. Colonization brought patriarchy and racism which attacked women’s identities. Violence toward Indigenous women and girls continues to be a tool of the colonial state while many Indigenous peoples have internalized patriarchal beliefs which manifests in the way they view women’s identities. This article argues that patriarchy may have infiltrated so-called “traditional teachings” that dictate rules about women’s participation in spiritual and cultural practices. It highlights the voices

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Dhaliwal, Ravia Kaur. "Settler Colonialism and the Contemporary Coerced Sterilizations of Indigenous Women." Political Science Undergraduate Review 4, no. 1 (April 21, 2019): 29–39. http://dx.doi.org/10.29173/psur109.

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Within the context of settler colonialism, this paper investigates the contemporary coerced sterilizations of Indigenous Women in Canada. By going through the history of coercive sterilizations in Canada, and then delving into the efforts in light of these supposedly historical coerced sterilizations, of culturally safe care in hospitals in Canada. This paper goes on to investigate the case of M.L.R.P., who was coercively sterilized in 2008. Lastly, this paper relates to Audre Lorde's work on the "master's tools" to the activism put forth around the case of indigenous women's coercive steriliz

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Dhillon, Carla M. "Indigenous Feminisms: Disturbing Colonialism in Environmental Science Partnerships." Sociology of Race and Ethnicity 6, no. 4 (February 27, 2020): 483–500. http://dx.doi.org/10.1177/2332649220908608.

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Efforts have been under way by Indigenous peoples to reanimate governance that includes people of all ages and genders. Simultaneous initiatives to decolonize science within environmental fields must confront how settler colonial systems can continue to operate under the guise of partnership. Indigenous feminist theories aid understanding of ongoing colonialism alongside heteropatriarchy and racism with attempts to dismantle oppression in everyday practice. The author examines governance in a North American environmental science partnership consisting of Indigenous and non-Indigenous climate s

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Roshanravan, Shireen. "Motivating Coalition: Women of Color and Epistemic Disobedience." Hypatia 29, no. 1 (2014): 41–58. http://dx.doi.org/10.1111/hypa.12057.

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This essay engages Chandra Mohanty, M. Jacqui Alexander, and María Lugones in a “plurilogue” to elaborate and exhibit a method that animates the differential mode of Women of Color politics while rendering more acute the strategies each scholar offers against the racialized, gendered oppressions of colonialism and global capitalism. Ella Shohat describes “a multifaceted plurilogue” as a “dissonant polyphony” that “links different yet co‐implicated constituencies and arenas of struggle” (Shohat 2001, 2). The emphasis on reading differences within Women of Color theorizing resists the homogenizi

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Stephens, Angeline, and Floretta Boonzaier. "Black lesbian women in South Africa: Citizenship and the coloniality of power." Feminism & Psychology 30, no. 3 (April 4, 2020): 324–42. http://dx.doi.org/10.1177/0959353520912969.

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Current conceptualisations of citizenship in South Africa are embedded in the egalitarian discourse of the Constitution, lauded for its recognition of historically marginalised groups, including sexually and gender diverse people. Within the paradox of progressive legal advancements and the legacy of colonialism and apartheid, we use a decolonial feminist lens to critically engage with the notion of citizenship for black lesbian women in contemporary South Africa. We adopt a social-psychological perspective of citizenship as an active practice, embedded within the dynamic intersections of hist

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Turdush, Rukiye, and Magnus Fiskesjö. "Dossier: Uyghur Women in China’s Genocide." Genocide Studies and Prevention 15, no. 1 (May 2021): 22–43. http://dx.doi.org/10.5038/1911-9933.15.1.1834.

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In genocide, both women and men suffer. However, their suffering has always been different; with men mostly subjected to torture and killings, and women mostly subjected to torture and mutilation. These differences stem primarily from the perpetrators' ideology and intention to exterminate the targeted people. Many patriarchal societies link men with blood lineage and the group’s continuation, while women embody the group’s reproductivity and dignity. In the ongoing genocide against the Uyghurs and other Turkic Muslims in East Turkistan, the ideology of Chinese colonialism is a root cause. It

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Prayogi, Rahmat. "Karakter Antroposentrisme Kapitalis terhadap Alam dan Perempuan Lembah Baliem." Edukasi Lingua Sastra 17, no. 2 (September 26, 2019): 126–38. http://dx.doi.org/10.47637/elsa.v17i2.45.

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This research was conducted to investigate capitalistic anthropocentrism towards nature and women in the novel Tanah Tabu. Freeport is an actor of capitalistic anthropocentrism while the Baliem Valley and the character of women in Tanah Tabu are representatives of the exploited objects. The analysis was carried out using the ecofeminism theory by Vandana Shiva. Therefore, the implication was to study the capitalistic anthropocentrism actions of Freeport which were examined based on the objectives of western colonialism (the United States) that came to Papua by developing the mining industry. T

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Park, Sara. "Colonialism and Sisterhood: Japanese Female Activists and the “Comfort Women” Issue." Critical Sociology 47, no. 1 (November 18, 2019): 133–48. http://dx.doi.org/10.1177/0896920519876078.

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This article clarifies how wartime/colonial responsibility and sisterhood are mediated in the accounts of Japanese female activists who support so-called “comfort women” or the Japanese military sexual slavery issue, by using interviews of Japanese female activists, this article tries to answer this question. The Japanese female activists experience the changes in the their identities from collective “women” and/or “Japanese” while they continue participating in the movement. The interviewees always emphasize their feeling of responsibility as Japanese, former colonizer and perpetrator as well

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Alter, Joseph S. "Indian Clubs and Colonialism: Hindu Masculinity and Muscular Christianity." Comparative Studies in Society and History 46, no. 3 (July 2004): 497–534. http://dx.doi.org/10.1017/s0010417504000258.

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Following Edward Said'sOrientalism(1978), there has been considerable interest in studying gender images and engendered practices that emerged out of colonialism, both during the era of colonialism (Cooper and Stoler 1997; R. Lewis 1996; Stoler 1991; 1995; 2002), and subsequently (Altman 2001; Enloe 1993). Many of these studies have shown how colonized women were subject to the gendered and often sexualized gaze of Western men (Carrier 1998; Doy 1996; Grewal 1996; Yegenoglu 1998), and how colonized men were often regarded as either effeminate or “martial” by virtue of their birth into a partic

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Charuchinda, Intira. "Multiple Identities of a Chinese Woman Amidst Chinese Patriarchy and Western Colonialism in Adeline Yen Mah’s Autobiography Falling Leaves." MANUSYA 12, no. 4 (2009): 70–85. http://dx.doi.org/10.1163/26659077-01204006.

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In her autobiography, Falling Leaves (1997), Adeline Yen Mah writes about the lives of Chinese women caught in the clash between the existing Chinese patriarchal culture and the advent of Western colonialism in Hong Kong that she herself experienced. Helpless in the face of the overwhelming Western influx, Chinese women were subjected to Western racial discrimination in addition to the sexual discrimination built into Chinese culture. Everything Western, including Western blood, was considered better than anything Chinese. At the same time, the Chinese patriarchy was still a powerful cultural

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35

Streeby, Shelley. "U.S. Women Writers and the Discourses of Colonialism, 1825-1861 (review)." Legacy 22, no. 1 (2005): 74–75. http://dx.doi.org/10.1353/leg.2005.0018.

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Pennell, C. R. "Women and Resistance to Colonialism in Morocco: the Rif 1916–1926." Journal of African History 28, no. 1 (March 1987): 107–18. http://dx.doi.org/10.1017/s0021853700029443.

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This article attempts to investigate the role of women in rural society in Morocco, and by extension in the Muslim world of the Near and Middle East. It does so by examining the evidence thrown up by a major crisis, the Rif war of the 1920s. The mobilization and organization of tribal society by Muhammad bin ‘Abd al-Karī;m (Abdelkrim) to fight the war against the Spanish and the French extended to women as well as men, involving them in new tasks under new laws. In the end, however, the evidence points not so much to a revolution in women's lives as to the activation for the purposes of war of

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Mulford, Carla. "U.S. Women Writers and the Discourses of Colonialism, 1825-1861 (review)." Journal of the Early Republic 25, no. 3 (2005): 516–18. http://dx.doi.org/10.1353/jer.2005.0058.

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Park, Hijin. "Racialized Women, the Law and the Violence of White Settler Colonialism." Feminist Legal Studies 25, no. 3 (October 12, 2017): 267–90. http://dx.doi.org/10.1007/s10691-017-9356-x.

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Scheidt, Deborah. "Katharine Susannah Prichard’s Coonardoo and Rachel de Queiroz’s The Year Fifteen: a settler colonial reading." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 72, no. 1 (February 1, 2019): 87–114. http://dx.doi.org/10.5007/2175-8026.2019v72n1p87.

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Settler Colonial Studies is a theoretical approach being developed in Australia by Lorenzo Veracini (2010, 2015, 2016), inspired by Patrick Wolfe’s (1999, 2016) precursor theories. It proposes a differentiation between “colonialism” and “settler colonialism” based on the premise that the latter involves land dispossession and the literal or metaphorical disappearance of Indigenous Others, while the former is mainly concerned with the exploitation of Indigenous labour and resources. The fact that settlers “come to stay” is a crucial element in positing settler colonialism as “a structure”, wher

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OMOTADE, AWODUN ADEBISI, OGUNJEMILUA A.A, and FAMILUGBA J.O. "The Contributions Of Nigeria Women Towards National Development." International Journal for Innovation Education and Research 3, no. 5 (May 31, 2015): 91–95. http://dx.doi.org/10.31686/ijier.vol3.iss5.363.

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This paper examine the contributions of Nigeria Women towards National Development. It gives the detrimental effects which the colonialism have had on the status of Nigerian women. The challenges of women contributions to the development of the Nigerian nation are highlighted. And ameliorating these challenges recommendations are made which among others include the proper education of women, formation of more women, business cooperatives, enlightment campaigns in secondary and tertiary institutions as well as granting women their constitutional rights to effective participation in the affairs

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Arnold, A. James. "The erotics of colonialism in contemporary French West Indian literary culture." New West Indian Guide / Nieuwe West-Indische Gids 68, no. 1-2 (January 1, 1994): 5–22. http://dx.doi.org/10.1163/13822373-90002658.

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Argues that creolité, antillanité and Negritude are not only masculine but masculinist as well. They permit only male talents to emerge within these movements and push literature written by women into the background. Concludes that in the French Caribbean there are 2 literary cultures: the one practiced by male creolistes and the other practiced by a disparate group of women writers.

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Nurpratiwi, Hany, Hermanu Joebagio, and Nunuk Suryani. "Jugun Ianfu: The Construction of Students’ Awareness on Gender." International Journal of Multicultural and Multireligious Understanding 4, no. 1 (March 17, 2017): 8. http://dx.doi.org/10.18415/ijmmu.v4i1.64.

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In 1993, the Minister of Social Affairs of the Republic Indonesia, Inten Suweno, issued a mandate to find the victims of Japanese colonialism. One of the Japanese colonialism victims was women who became Jugun Ianfu (comfort women). The practice of Jugun Ianfu in Indonesia was undercover, but it legalized by the Japanese colonial government with a reason to meet the sexual needs of Japanese army in their colonies. In Japanese colonialism era, women considered as the second line and their body was free to use for meeting the sexual desire. Even, many of Jugun Ianfu had physical injuries due to

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Cahuas, Madelaine, and Alexandra Arraiz Matute. "Enacting a Latinx Decolonial Politic of Belonging: Latinx Community Workers’ Experiences Negotiating Identity and Citizenship in Toronto, Canada." Studies in Social Justice 14, no. 2 (January 6, 2021): 268–86. http://dx.doi.org/10.26522/ssj.v14i2.2225.

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This paper explores how women and non-binary Latinx Community Workers (LCWs) in Toronto, Canada, negotiate their identities, citizenship practices and politics in relation to settler colonialism and decolonization. We demonstrate how LCWs enact a Latinx decolonial politic of belonging, an alternative way of practicing citizenship that strives to simultaneously challenge both Canadian and Latin American settler colonialism. This can be seen when LCWs refuse to be recognized on white settler terms as “proud Canadians,” and create community-based learning initiatives that incite conversations amo

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Cahuas, Madelaine, and Alexandra Arraiz Matute. "Enacting a Latinx Decolonial Politic of Belonging: Latinx Community Workers’ Experiences Negotiating Identity and Citizenship in Toronto, Canada." Studies in Social Justice 14, no. 2 (January 6, 2021): 268–86. http://dx.doi.org/10.26522/ssj.v14i2.2225.

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This paper explores how women and non-binary Latinx Community Workers (LCWs) in Toronto, Canada, negotiate their identities, citizenship practices and politics in relation to settler colonialism and decolonization. We demonstrate how LCWs enact a Latinx decolonial politic of belonging, an alternative way of practicing citizenship that strives to simultaneously challenge both Canadian and Latin American settler colonialism. This can be seen when LCWs refuse to be recognized on white settler terms as “proud Canadians,” and create community-based learning initiatives that incite conversations amo

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Irizarry Cruz, Dora María. "Colonialismo y memoria de la violencia militar en las mujeres viequenses = Colonialism and memory of military violence in Vieques women." Cuestiones de género: de la igualdad y la diferencia, no. 14 (June 27, 2019): 507. http://dx.doi.org/10.18002/cg.v0i14.5838.

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<p class="Cuadrculamedia21"><strong>Resumen</strong></p><p>El presente artículo trata sobre la materialización de la violencia colonial militar (1941-2003) en la vida de las mujeres viequenses y cómo estas se han enfrentado a dicha violencia construyendo prácticas decoloniales de resistencia comunitaria. La investigación fue enmarcada a través de dos categorías: colonialidad del género y prácticas decoloniales. Para obtener los resultados se llevó a cabo una etnografía audiovisual en la isla de Vieques, Puerto Rico, durante los años 2012-2013, con incursiones al c

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Robinson, Tracy. "Mass Weddings in Jamaica and the Production of Academic Folk Knowledge." Small Axe: A Caribbean Journal of Criticism 24, no. 3 (November 1, 2020): 65–80. http://dx.doi.org/10.1215/07990537-8749782.

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In Jamaica in the 1940s and 1950s, prominent women and women’s organizations led a notorious campaign to promote mass weddings. The campaign targeted working-class black Jamaicans living together in long-term heterosexual relationships and was aimed at improving the status of women and children and readying working-class Jamaicans for citizenship. This essay explores mass weddings as a form of women’s activism in the mid-twentieth century, and it reflects on M. G. Smith’s trenchant critique of mass weddings in his introduction to Edith Clarke’s iconic study My Mother Who Fathered Me. Smith ide

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Oyhantcabal, Laura-Mercedes. "Los aportes de los Feminismos Decolonial y Latinoamericano." Anduli, no. 20 (2021): 97–115. http://dx.doi.org/10.12795/anduli.2021.i20.06.

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An exploration of the main theoretical contributions of the decolonial perspective and critical feminisms leads us to theoretical and epistemological discussions and proposals of Latin American and decolonial feminisms. The combination of these critical theories has allowed a change in the analytical perspectives implemented when researching the realities of women in Latin America, particularly the realities of indigenous, Afro-descendant, mestizao, mulatta and impoverished women. Furthermore, it has identified and questioned the proliferation of the discursive colonialism of hegemonic feminis

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Kazuko, Watanabe. "Militarism, colonialism, and the trafficking of women: “Comfort women” forced into sexual labor for Japanese soldiers." Bulletin of Concerned Asian Scholars 26, no. 4 (December 1994): 3–17. http://dx.doi.org/10.1080/14672715.1994.10416165.

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Sharma, Dr Deepali. "Women in Patriarchy: A Study of Sexual Colonialism in Colleen McCullough’s The Thorn Birds." SMART MOVES JOURNAL IJELLH 8, no. 7 (July 22, 2020): 52–59. http://dx.doi.org/10.24113/ijellh.v8i7.10656.

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Colleen McCullough, a famous Australian women novelist, extensively deals with the issue of sexual colonization by exhibiting the fact that this world belongs to men not to women where women suffer and men cause them pain. Meggie, the central character in the novel is shown as the victim, sufferer and the colonized individual and Paddy, Ralph and Luke are shown as the epitome of the British colonizers who misused, misbehaved and degraded the women during their colonial rule. The novelist while sketching women characters does not asseverate as ostensible women of letters but for the delineation

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Leal, Maria Luísa. "Escritas literárias de uma deslocação histórica: o “retorno” / Literary Writings of a Historical Displacement: The “Return”." Revista do Centro de Estudos Portugueses 39, no. 61 (August 26, 2019): 87. http://dx.doi.org/10.17851/2359-0076.39.61.87-99.

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Resumo: Como é que três escritoras oriundas de Angola e Moçambique representam, em três romances escritos em 2009 e 2011, o movimento de retorno forçado a Portugal em 1975? Como se articulam memórias individuais e história? Quais as implicações da focalização narrativa? Estas e outras questões decorrem do quadro histórico e teórico representado nos romances: o do Portugal colonial e pós-colonial. O conceito de “retorno” permite aprofundar a questão da identidade individual e nacional e avançar algumas reflexões sobre um tema que ganha se cruzarmos diferentes ferramentas teóricas: estudos pós-c

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