Artículos de revistas: "Audre Lorde"

1

Christian, Barbara. "Remembering Audre Lorde". Agenda, n.º 19 (1993): 21. http://dx.doi.org/10.2307/4065991.

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Aptheker, Bettina. "Audre Lorde, Presente!" WSQ: Women's Studies Quarterly 40, n.º 3-4 (2013): 289–94. http://dx.doi.org/10.1353/wsq.2013.0011.

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3

Musser, Amber Jamilla y Lana Lin. "Audre Lorde Revisited". ASAP/Journal 6, n.º 1 (2021): 1–15. http://dx.doi.org/10.1353/asa.2021.0000.

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4

Veaux, Alexis De. "Searching for Audre Lorde". Callaloo 23, n.º 1 (2000): 64–67. http://dx.doi.org/10.1353/cal.2000.0010.

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5

Shaw, Andrea, Audre Lorde y Joan Wylie Hall. "Conversations with Audre Lorde". World Literature Today 80, n.º 1 (2006): 60. http://dx.doi.org/10.2307/40159055.

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6

Coss, Clare. "Audre Lorde (1934-1992". Affilia 10, n.º 1 (abril de 1995): 104–6. http://dx.doi.org/10.1177/088610999501000114.

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7

Nunes, Alina. "AUDRE LORDE: CONTRIBUIÇÕES PARA UMA EPISTEMOLOGIA DA CRÍTICA FEMINISTA À LITERATURA LÉSBICA NEGRA". Revista de Literatura, História e Memória 17, n.º 30 (1 de febrero de 2022): 159–75. http://dx.doi.org/10.48075/rlhm.v17i30.28049.

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Este artigo explora a possibilidade da construção de uma epistemologia para a crítica feminista à literatura lésbica negra através de Audre Lorde. A partir das contribuições de Elaine Showalter, Adrienne Rich e Conceição Evaristo, exploro as ideias da zona selvagem, do sonho de uma língua em comum, do continuum lésbico e da escrevivência, alinhando esses conceitos ao que foi escrito por Audre Lorde em ensaios escritos na década de 1970. Nesse sentido, discuto a ideia do erótico como potência para a escrita e a escrevivência como estratégia de esperança. Essas ideias são importantes para a construção de uma epistemologia da literatura lésbica negra, que, assim como Audre Lorde fez em sua obra, alinhe a vida à escrita e a teoria à poesia.

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8

Lewis, Gail. "Audre Lorde: Vignettes and Mental Conversations". Feminist Review, n.º 34 (1990): 100. http://dx.doi.org/10.2307/1395310.

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9

Lewis, Gail. "Audre Lorde: Vignettes and Mental Conversations". Feminist Review 34, n.º 1 (marzo de 1990): 100–114. http://dx.doi.org/10.1057/fr.1990.14.

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10

Lewis, Gail. "Audre Lorde: Vignettes and Mental Conversations". Feminist Review 80, n.º 1 (julio de 2005): 130–45. http://dx.doi.org/10.1057/palgrave.fr.9400222.

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11

Piercy, Marge. "Elegy in Rock, for Audre Lorde". Women's Review of Books 10, n.º 6 (marzo de 1993): 5. http://dx.doi.org/10.2307/4021382.

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12

Sobral, Rafael de Arruda. "Entre a gente, de Audre Lorde". caleidoscópio: literatura e tradução 4, n.º 1 (14 de diciembre de 2020): 146–56. http://dx.doi.org/10.26512/caleidoscopio.v4i1.26606.

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13

Yakovenko, I. "Resistance and liberation discourse in Audre Lorde’s “Sister Outsider”". Studia Philologica 1, n.º 14 (2020): 107–13. http://dx.doi.org/10.28925/2311-2425.2020.1416.

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The article focuses on the essays of Audre Lorde — African American writer, Black feminist and activist. Through the lens of African American and Feminist Studies the essay collection “Sister Outsider” by Audre Lorde is analysed as a political manifesto which critiques the Second Wave feminism, and suggests a unique perspective on issues of racism, sexism, heterosexism, homophobia, women’s erotic and creativity. Although Lorde’s early poetry collections are characterised by the wide usage of authentic imagery and Afro-centric mythology, the later poetry, the 1982 biomythography “Zami: A New Spelling of My Name”, and the 1984 essay collection “Sister Outsider”, are politicised writings in sync with the Black / feminist consciousness. In the essays, Audre Lorde argues that institutionalised rejection of race / gender / class / sexual differences stems from the Western European patriarchal frame thus aggravating discriminating practices. The writer emphasises the role of the oppressed groups — ethnic minorities, women, the working class, in the destruction of the societal patriarchal ‘norms’. Audre Lorde’s essay collection has become instrumental in initiating the feminist discussion on intersectionality, which will later be theorized by Kimberle Crenshaw, and in articulation of the Black feminist ideology. Lorde’s critique of White feminists is triggered by their dismissal of the non-European women’s heritage, and by their unwillingness to acknowledge differences inside the gender group, which for the Black feminist Audre Lorde was an adoption of the patriarchal frame of reference. The poet’s timely theory of differences urges to break up silences concerning societal discriminating practices towards the oppressed groups, thus challenging the hierarchies of powers in the society.

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14

Olson, Lester C. "Liabilities of language: Audre Lorde reclaiming difference". Quarterly Journal of Speech 84, n.º 4 (noviembre de 1998): 448–70. http://dx.doi.org/10.1080/00335639809384232.

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15

Vandrick, Stephanie. "In memory of Audre Lorde 1934–1992". Peace Review 5, n.º 2 (junio de 1993): 141–42. http://dx.doi.org/10.1080/10402659308425707.

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16

Obourn, M. "Audre Lorde: Trauma Theory and Liberal Multiculturalism". MELUS: Multi-Ethnic Literature of the United States 30, n.º 3 (1 de septiembre de 2005): 219–45. http://dx.doi.org/10.1093/melus/30.3.219.

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17

Rowell, Charles H. "Above The Wind: An Interview With Audre Lorde". Callaloo 14, n.º 1 (1991): 83. http://dx.doi.org/10.2307/2931438.

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18

Sipyinyu, Njeng Eric. "Audre Lorde: Black Feminist Visionary and “Mytho-poet”". Revue LISA / LISA e-journal, Vol. II - n°4 (1 de julio de 2004): 94–103. http://dx.doi.org/10.4000/lisa.2930.

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19

Morris, Margaret Kissam. "Audre Lorde: Textual Authority and the Embodied Self". Frontiers: A Journal of Women Studies 23, n.º 1 (2002): 168–88. http://dx.doi.org/10.1353/fro.2002.0009.

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20

Rowell, Charles H. y Audre Lorde. "Above the Wind: An Interview with Audre Lorde". Callaloo 23, n.º 1 (2000): 52–63. http://dx.doi.org/10.1353/cal.2000.0062.

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21

Njeng, Eric Sipyinyu. "Lesbian poetics and the poetry of Audre Lorde". English Academy Review 24, n.º 1 (mayo de 2007): 23–36. http://dx.doi.org/10.1080/17535360712331393440.

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22

Rust, Marion. "Making Emends: Adrienne Rich, Audre Lorde, Anne Bradstreet". American Literature 88, n.º 1 (15 de febrero de 2016): 93–125. http://dx.doi.org/10.1215/00029831-3453672.

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23

Mangrum, Benjamin. "Audre Lorde, Theodor Adorno, and the Administered Word". New Literary History 49, n.º 3 (2018): 337–59. http://dx.doi.org/10.1353/nlh.2018.0023.

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24

Bentouhami, Hourya. "Audre Lorde, la poésie n’est pas un luxe". Ballast N° 6, n.º 1 (2 de julio de 2018): 90–103. http://dx.doi.org/10.3917/ball.006.0090.

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25

Frank, Chandra. "Sister Outsider and Audre Lorde in the Netherlands: On Transnational Queer Feminisms and Archival Methodological Practices". Feminist Review 121, n.º 1 (marzo de 2019): 9–23. http://dx.doi.org/10.1177/0141778918818753.

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This article takes direction from the transnational feminist lesbian encounter that took place between the Dutch collective Sister Outsider and Audre Lorde in the 1980s to reflect on the role of archives within transnational feminist research. Drawing on archival materials from the International Archive for the Women’s Movement (IAV) at Atria (Institute on Gender Equality and Women’s History) in Amsterdam in the Netherlands, and the Audre Lorde Papers at Spelman College in Atlanta, Georgia in the United States, I consider how fragmented archives offer stories on kinship, intimacy and loss. Taking into account the ‘absences’ and ‘presences’ (Lewis, 2017) produced in this archival research project, I propose an archival research methodology that is rooted in a practice of ‘orientation’ (Ahmed, 2006a, 2006b), ‘listening’ (Campt, 2017) and ‘intervention’ (Appadurai, 2003).

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26

Yetunde, Pamela Ayo. "Audre Lorde’s Hopelessness and Hopefulness: Cultivating a Womanist Nondualism for Psycho-Spiritual Wholeness". Feminist Theology 27, n.º 2 (enero de 2019): 176–94. http://dx.doi.org/10.1177/0966735018814692.

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The late black American feminist lesbian poet Audre Lorde (1934–1992) was known in feminist communities in the United States, Europe, Africa, the Caribbean, and elsewhere for her poetry and prose about how to survive various forms of oppression. Though Lorde authored many political and spiritual poems and essays (including psychological topics) in her adulthood, little has been written about Lorde’s early psycho-spiritual spiritual journey from Catholicism to I Ching, which informed her adult integrated African spirituality, which in turn informed her political and social consciousness. Lorde’s poems to God, written during puberty and post-puberty, and her embrace of I Ching nondualism, provides insight into how Lorde understood the psycho-spiritual challenges of surviving through hopelessness and despair, and into confidence and hopefulness.

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27

Igwedibia, Adaoma. "Grice’s Conversational Implicature: A Pragmatics Analysis of Selected Poems of Audre Lorde". International Journal of Applied Linguistics and English Literature 7, n.º 1 (15 de diciembre de 2017): 120. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.1p.120.

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A number of works have been done by scholars on the study and interpretation of Audre Lorde’s poetry, especially through the lens of literary and critical analysis. However, Lorde’s poems have not been analyzed pragmatically. A lot may have been written about Lorde’s poetry, but there is absolutely no evidence of a pragmatics study of her work. Lorde is the author of many poems that have been studied in various theoretical dimensions, but none have been done with reference to their pragmatics implications. The problem which this research recognizes, therefore, is that Lorde’s poems, especially the ones under the present study, have not been studied and interpreted using Grice’s theory of Conversational Implicature (Cooperative Principle) which is comprised the four maxims: the maxims of Quantity, Quality, Manner and Relation. This study seeks to discover the extent to which these maxims could be applied to the reading of the selected poems of Lorde. It also seeks to ascertain the degree to which Lorde’s selected poems violate or adhere to these maxims. The study has found that Audre Lorde in some of her poems, violates the maxims as well as adheres to them both in the same breath.

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28

Leonard, Keith D. ""Which Me Will Survive": Rethinking Identity, Reclaiming Audre Lorde". Callaloo 35, n.º 3 (2012): 758–77. http://dx.doi.org/10.1353/cal.2012.0100.

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29

Johnson, Verlena L. "“Sister Outsider (In Memory of Audre Lorde),” graphite, 1992". Journal of Lesbian Studies 15, n.º 1 (18 de enero de 2011): 98. http://dx.doi.org/10.1080/10894160.2010.508429.

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30

Gumbs, Alexis Pauline. "17th Floor: A pedagogical oracle from/with Audre Lorde". Journal of Lesbian Studies 21, n.º 4 (10 de octubre de 2016): 375–90. http://dx.doi.org/10.1080/10894160.2016.1164519.

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31

Cucinotta, María Lucía. "Diferencia, autodefinición y empoderamiento: una lectura necesaria de Sister outsider de Audre Lorde". Cuadernos de Literatura, n.º 17 (30 de noviembre de 2021): 31. http://dx.doi.org/10.30972/clt.0175699.

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En este artículo breve me propongo describir y analizar las formas de resistencia al sexismo y la homofobia que postula Audre Lorde en algunos en los ensayos y conferencias reunidos en Sister Outsider (1984). Asimismo, pretendo demostrar que dichos textos pueden entenderse como intervenciones políticas sistemáticas que tienen como objetivo principal construir espacios de expresión donde confluyan las voces de actores sociales históricamente relegados. En el marco de su trabajo en prosa, Lorde abordó y exploró temáticas tales como el orgullo, el amor, la violencia, el temor racial, la opresión sexual, los modos de vida urbanos y las diversas formas de supervivencia en la gran ciudad. Según la base teórica de los estudios de género y con el foco puesto específicamente en las producciones teóricas del feminismo afroestadounidense, pretendo demostrar la importancia del aporte de Lorde a la construcción del concepto de interseccionalidad, así como también a la visibilización de múltiples situaciones de violencia sucedidas al interior de la comunidad negra.

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32

Provost, Kara y Audre Lorde. "Becoming Afrekete: The Trickster in the Work of Audre Lorde". MELUS 20, n.º 4 (1995): 45. http://dx.doi.org/10.2307/467889.

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33

Hedjerassi, Nassira. "Audre Lorde, l’outsider. Une poétesse et intellectuelle féministe africaine-américaine". Travail, genre et sociétés 37, n.º 1 (2017): 111. http://dx.doi.org/10.3917/tgs.037.0111.

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34

Chinn, S. E. "FEELING HER WAY: Audre Lorde and the Power of Touch". GLQ: A Journal of Lesbian and Gay Studies 9, n.º 1-2 (1 de enero de 2003): 181–204. http://dx.doi.org/10.1215/10642684-9-1-2-181.

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35

Chambers-Letson, Joshua. "The Queer of Color’s Mother: Ryan Rivera, Audre Lorde, Martin Wong, Danh Vō". TDR/The Drama Review 62, n.º 1 (marzo de 2018): 46–59. http://dx.doi.org/10.1162/dram_a_00718.

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A turn to the work of four artists: Danh Vō, Ryan Rivera, Martin Wong, and Audre Lorde, this meditation on the relationship between reproductive labor and performance’s mode of reproduction attempts to describe the complex ways in which women of color and their queer children mobilize performance to sustain queer of color life, both before and after death.

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36

Nash, Jennifer C. "Practicing Love". Meridians 19, S1 (1 de diciembre de 2020): 439–62. http://dx.doi.org/10.1215/15366936-8566089.

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Abstract This article studies love as a distinct, transformative, and radical Black feminist politic. By closely sitting with the work of Alice Walker, June Jordan, and Audre Lorde, this article treats love-politics as another political tradition that has emerged from within the parameters of Black feminist thought, one that challenges the political tradition most closely associated with Black feminist thought: intersectionality.

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37

Martin, Ellis y Zach Ozma. "Lou Sullivan and the Future of Gay Sex". TSQ: Transgender Studies Quarterly 7, n.º 4 (1 de noviembre de 2020): 598–604. http://dx.doi.org/10.1215/23289252-8665243.

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Abstract Editors of the recent publication We Both Laughed in Pleasure: The Selected Diaries of Lou Sullivan consider Sullivan's writing as an assertion of transmasculine embodiment and pleasure in gay sex culture via his “portal to historical thinking.” With intertextual appearances by Ann Cvetkovich, Elizabeth Freeman, John Giorno, Audre Lorde, José Esteban Muñoz, Liam O'Brien, @archivalrival, and a SCRUFF anon.

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38

WARD, CALEB. "Feeling, Knowledge, Self-Preservation: Audre Lorde's Oppositional Agency and Some Implications for Ethics". Journal of the American Philosophical Association 6, n.º 4 (2020): 463–82. http://dx.doi.org/10.1017/apa.2020.4.

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AbstractThroughout her work, Audre Lorde maintains that her self-preservation in the face of oppression depends on acting from the recognition and valorization of her feelings as a deep source of knowledge. This claim, taken as a portrayal of agency, poses challenges to standard positions in ethics, epistemology, and moral psychology. This article examines the oppositional agency articulated by Lorde's thought, locating feeling, poetry, and the power she calls ‘the erotic’ within her avowed project of self-preservation. It then explores the implications of taking seriously Lorde's account, particularly for theorists examining ethics and epistemology under nonideal social conditions. For situations of sexual intimacy, for example, Lorde's account unsettles prevailing assumptions about the role of consent in responsibility between sexual partners. I argue that obligations to solicit consent and respect refusal are not sufficient to acknowledge the value of agency in intimate encounters when agency is oppositional in the way Lorde describes.

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39

Dhairyam, Sagri. ""Artifacts for Survival": Remapping the Contours of Poetry with Audre Lorde". Feminist Studies 18, n.º 2 (1992): 229. http://dx.doi.org/10.2307/3178226.

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40

Avi-Ram, Amitai F. "Apo Koinou in Audre Lorde and the Moderns: Defining the Differences". Callaloo, n.º 26 (1986): 193. http://dx.doi.org/10.2307/2931087.

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41

Ilmonen, Kaisa. "Identity politics revisited: On Audre Lorde, intersectionality, and mobilizing writing styles". European Journal of Women's Studies 26, n.º 1 (8 de abril de 2017): 7–22. http://dx.doi.org/10.1177/1350506817702410.

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‘Intersectionality’ has taken on a complex position in the field of feminist scholarship over the last decade. Debate on the concept has swung back and forth, from buzzword to harsh critique. Amid these discussions, many feminist scholars have thought about Audre Lorde and the role of her writings in the debates over intersectionality. Lorde’s radical literary feminism has often been seen both as reflecting a politics of identity, on the one hand, and as shifting and situational, on the other. Intersectionality has also been claimed either to be recycling the ideas of identity politics or to be forging new ways to grasp decentered identity positions and power structures. This article aims to tell a story about the roots of intersectionality through – and alongside – the legacy of Lorde’s feminism, by revisiting certain identity-political ideas. The radical nature of Lorde’s thinking is in many ways connected to politicized writing styles and rebellious literary forms. The main focus in this article is therefore extended to cover the role and implications of radical writing styles for intersectionality. The article argues that the oeuvre of telling the story of intersectionality through Lorde’s feminism opens up a new perspective on the genealogy of intersectionality.

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42

Radhi Hummadi, Issa. "Audre Lorde's Who Said It Was Simple Characterized as a Confessional Mode". Journal of the College of languages, n.º 42 (1 de junio de 2020): 266–85. http://dx.doi.org/10.36586/jcl.2.2020.0.42.0266.

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The research explores the confessional aspect in Audre Lorde's poem" Who Said It Was Simple ". Lorde depicts her personality under the stress of race, sex and sexuality. She discloses her own bitter experience concerning racism, sexism and sexuality in her poem to revive the retrospective truth of the Afro-Americans' life in the USA. This publicly manifestation of her personality and tribulation throughthe language ofpoetry has been regarded as the hallmark of confessional poetry.

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Hummadi, Issa Radhi. "Audre Lorde's Who Said It Was Simple Characterized as a Confessional Mode". Journal of the College of languages, n.º 42 (1 de junio de 2020): 257–65. http://dx.doi.org/10.36586/jcl.2.2020.0.42.0257.

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The research explores the confessional aspect in Audre Lorde's poem" Who Said It Was Simple ". Lorde depicts her personality under the stress of race, sex and sexuality. She discloses her own bitter experience concerning racism, sexism and sexuality in her poem to revive the retrospective truth of the Afro-Americans' life in the USA. This publicly manifestation of her personality and tribulation throughthe language ofpoetry has been regarded as the hallmark of confessional poetry.

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44

Tomas Reed, Conor. "The Early Developments of Black Women’s Studies in the Lives of Toni Cade Bambara, June Jordan, and Audre Lorde". Anuario de la Escuela de Historia, n.º 30 (10 de noviembre de 2018): 45. http://dx.doi.org/10.35305/aeh.v0i30.249.

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<p>This article explores the pedagogical foundations of three U.S. Black women writers—Toni Cade Bambara, June Jordan, and Audre Lorde—widely recognized as among the most influential and prolific writers of 20th century cultures of emancipation. Their distinct yet entwined legacies—as socialist feminists, people’s poets and novelists, community organizers, and innovative educators—altered the landscapes of multiple liberation movements from the late 1960s to the present, and offer a striking example of the possibilities of radical women’s intellectual friendships. The internationalist reverberations of Bambara, Jordan, and Lorde are alive and ubiquitous, even if to some readers today in the Caribbean and Latin America, their names may be unfamiliar.<a title="" href="file:///C:/Users/natal/Documents/MEGA/1-REVISTAS/Anuario/Anuario%2030-2018/Dossier/02%20Articulo%20Conor.docx#_ftn1"><sup><sup>[</sup></sup></a></p><p>Bambara’s fiction centered Black and Third World women and children absorbing vibrant life lessons within societies structured to harm them. Her 1980 novel, The Salt Eaters, posed the question - “are you sure, sweetheart, that you want to be well?” -to conjoin healing and resistance for a new embattled generation under President Reagan’s neoliberal shock doctrines that were felt worldwide. June Jordan’s salvos of essays, fiction, and poetry -including Things That I Do in the Dark, On Call, and Affirmative Acts - intervened in struggles around Black English, community control, police violence, sexual assault, and youth empowerment. Audre Lorde’s words are suffused across U.S. movements (and, increasingly, in the Caribbean and Latin America)- on signs, shirts, and memes, at #BlackLivesMatter and International Women’s Strike marches. Your silence will not protect you. The master’s tools will never dismantle the master’s house. Revolution is not a one-time event. However, her voluminous legacy may risk becoming a series of slogans, “the Audre Lorde that reads like a bumper sticker.”</p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div><p> </p></div></div>

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Tschaepe, Mark. "Addressing Microaggressions and Epistemic Injustice: Flourishing from the Work of Audre Lorde". Essays in the Philosophy of Humanism 24, n.º 1 (5 de agosto de 2016): 87–101. http://dx.doi.org/10.1558/eph.31404.

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46

Florvil. "Audre Lorde: The Berlin Years, 1984−1992 by Dagmar Schultz". Black Camera 5, n.º 2 (2014): 201. http://dx.doi.org/10.2979/blackcamera.5.2.201.

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47

Renard, Johanna. "Récits d’avortements et subjectivation féministe chez Audre Lorde et Diane di Prima". Cahiers du Genre 62, n.º 1 (2017): 141. http://dx.doi.org/10.3917/cdge.062.0141.

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48

Perreault, Jeanne. "“that the pain not be wasted”: Audre Lorde and the Written Self". a/b: Auto/Biography Studies 4, n.º 1 (enero de 1988): 1–16. http://dx.doi.org/10.1080/08989575.1988.10814960.

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49

Gill, Lyndon K. "An Antidote to Antisociality: Root-Truths in the Spirit of Audre Lorde". Palimpsest: A Journal on Women, Gender, and the Black International 8, n.º 2 (2019): 19–34. http://dx.doi.org/10.1353/pal.2019.0013.

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50

Price-Spratlen, Townsand. "Negotiating Legacies: Audre Lorde, W. E. B. DuBois, Marlon Riggs, and Me". Harvard Educational Review 66, n.º 2 (1 de julio de 1996): 216–31. http://dx.doi.org/10.17763/haer.66.2.mt8431315970681x.

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In this article, Townsand Price-Spratlen discusses the role that Audre Lorde, W. E. B. DuBois, and Marlon Riggs have played in forming his orientation towards "praxis" as a queer scholar of African descent. He describes his praxis formation as "negotiating legacies," "an introspective process in which we attempt to learn the lessons of history by seeking to understand the contexts and contributions of our ancestors." Using Lorde's The Cancer Journals, DuBois's The Souls of Black Folk, and Riggs's Tongues Untied, the author illustrates how each of these figures contributed to various phases of his personal and professional development. Through this article, Price-Spratlen provides an example to others of how they may negotiate their own individual legacies.

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Artículos de revistas sobre el tema "Audre Lorde"

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