This article explores the caste and class dimensions of the local resource politics of conservation displacement. Through long-term study of a conservation displacement site in central India, it ...interrogates how alliances and rivalries contoured along historical class-caste contestations result in differential patterns of recovery from "green grabbing" and exclusionary conservation. It is argued that contestations within and between subaltern social groups, traditional dominant castes and newly upwardly mobile peasant castes are geared towards cornering resource flows associated with the local welfare/developmental state. Given severely limited avenues of gainful employment for the rural poor in the neo-liberal era, access to the local gatekeeping economy shapes trajectories of accumulation and decline in the context of India's new land wars.
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BFBNIB, DOBA, IZUM, KILJ, NUK, ODKLJ, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
When Lord Acton said power corrupts, he had in mind the powerholders. Can power also corrupt the powerless? I ponder this uncomfortable question as I walk through three films about smuggling: Dying ...to Survive (China), Dallas Buyers Club (U.S.), and In Darkness (Poland). In all, the protagonist is either a petty criminal or a flawed individual who is suddenly faced with a choice that pits him against the law while promising moral redemption. This disjuncture in legal and moral justice is precisely where crime fiction thrives. By reading these films together, I hope to make two points: (1) an unjust system forces the powerless to live in bad faith; (2) the powerless can overcome the moral burden of bad faith by forging communities of complicity. In conclusion, I suggest that it is not enough to reject victim-blaming and that attending to the moral injury of power can strengthen the fight against domination and oppression.
Da experiência espiritual da mulher negra em diáspora, surge um pensamento fronteiriço como resposta bíblico-teológica à experiência histórica do racismo. Trata-se de um exercício hermenêutico que ...assume o imperativo ético e epistemológico da decolonização da teologia e da Bíblia, visto que ambas serviram como “ferro em brasa” para subjugar e desumanizar os povos de origem africana. De um exercício interpretativo a partir do subalterno, desvela-se o protagonismo espiritual da mulher negra no mundo bíblico a fim de revelar as matrizes africanas da fé judaico-cristã. Com isso, anseia-se contribuir para a desconstrução do imaginário eurocêntrico que segue legitimando a dominação e o aniquilamento do outro e, assim, cooperar para a reconstrução de um imaginário despatriarcalizado e antirracista.
This handbook provides a critical overview of literature dealing with groups of people or regions that suffer marginalization within Africa.
The contributors examine a multiplicity of minority ...discourses expressed in African literature, including those who are culturally, socially, politically, religiously, economically, and sexually marginalized in literary and artistic creations. Chapters and sections of the book are structured to identify major areas of minority articulation of their condition and strategies deployed against the repression, persecution, oppression, suppression, domination, and tyranny of the majority or dominant group.
Bringing together diverse perspectives to give a holistic representation of the African reality, this handbook is an important read for scholars and students of comparative and postcolonial literature and African studies.
This article takes up the theme that a significant but often ignored source for British Cultural Studies began in the interdisciplinary teaching of the Workers’ Educational Association and university ...extra-mural departments in the immediate post-Second World War years. I deepen this argument by outlining the history of ‘popular education’ in Europe and beyond in the modern period to illustrate how the coming together of subaltern political movements and intellectual inquiry created an independent public sphere of radical self-enlightenment. In this article, by utilising archival and textual sources, I should like to explore whether it may be possible to renew the original project of Cultural Studies through radical programmes of ‘popular’ adult education in the digital age. I see Jim McGuigan’s work as offering ‘resources of hope’, in Raymond Williams’ phrase, for this tradition in the universe of academic Cultural Studies.
This essay engages the question of where Gayatri Spivak's understanding of subalternity is to be located today, and it does so by first establishing a brief genealogy of thinking the outside of ...modern, capitalist economic and cultural modes of production. This genealogy reaches back to the classic Marxist figure of the lumpenproletariat, moves through its postcolonial reappropriation by Fanon as well as Gramsci's original articulation of the subaltern, and arrives at Subaltern Studies' re-articulation of Gramsci's notion of the subaltern as well as Spivak's critical dialogue with Subaltern Studies. This first part of the essay lays the ground for an argument that pertains to the relation between subalternity, agency, resistance, and resilience, within a context of neoliberalism in which agency is particularly salient as a way of accounting for the world. The discussion on subalternity and agency builds on Spivak's critical engagement with the task of 'giving voice', as well as on Saba Mahmood's work on the conceptual entanglement of agency and resistance. This leads me to the central argument that we may be witnessing a shift in the conceptualization of agency, which is particularly salient to a contemporary understanding of subalternity and the shift that the 'new subaltern' Spivak, G., 2012. The new subaltern: a silent interview. In: V. Chaturvedi, ed. Mapping subaltern studies and the postcolonial. London: Verso indicates: in current neoliberal times, it is perhaps less agency-as-resistance that informs an understanding of the subaltern's agency, but rather agency-as-resilience. The essay concludes with a critique of resilience.
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BFBNIB, DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
Zuhören ist die Kunst derer, die Oral History ausüben. Doch hören wir, was uns erzählt wird? Und können wir die Stimmen jener, die wir interviewt haben, adäquat (re)präsentieren? Dieser implizite ...politische Anspruch der Oral History wird in diesem Artikel mithilfe empirischer Fallstudien kritisch befragt. Anhand von Interviewsammlungen zur niederländischen (post)kolonialen Geschichte und zur Geschichte der ungarischen Roma wird gezeigt, wie das zu untersuchende gesellschaftliche Phänomen bereits in der Forschungssituation selbst sichtbar wurde, dass nämlich Lebenserzählungen marginalisierter Randgruppen stets auch von der Wissensproduktion der Mehrheitsgesellschaft abhängig waren. Wir untersuchen die Dynamik zwischen den Interviewer*innen und den Interviewten, um zu verdeutlichen, welches Framing es uns erlaubt, Stimmen (nicht) zu hören, und wir analysieren damit das epistemische Schweigen und die ontologische "Taubheit" einer Gesellschaft. Als Resümee werden alternative methodische Zugangsweisen aufgezeigt und es wird dafür plädiert, dass partizipative Forschung auch epistemische Forschung sein muss. Unser zentrales Anliegen ist es nicht, das "Fremde", sondern das "Eigene" und dessen ontologische Ausschlussmechanismen deutlicher zu markieren und als wichtiges zukünftiges Forschungsfeld auf die Agenda zu setzen.
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