Gayatri Spivak

Current adult literacy policy in Ontario requires community-based programs to partner with other agencies under the banner of employment preparation. I argue that these partnerships are driven by political rationalities that treat subjects as human capital and education as a means to develop human assets. This paper reports preliminary findings from research documenting how community literacy workers are responding to policy pressures in Ontario. While some have adopted neoliberal understandings, others see their work as caring for marginalized people; these women resist policy efforts that seek to construct education as a mechanism for fostering competitiveness. Conclusion In this paper I have argued that the requirement that adult literacy programs partner with other agencies under the umbrella of Employment Ontario hooks literacy work into neoliberal assertions that subjects are responsible for contributing to the overall prosperity of the province. However, the partnership requirement has also brought into sharp relief what understandingsand people-have been marginalized by this discourse. While some community literacy workers have adopted the political rationality of neoliberalism, many approach their work as teaching and caring for people who have been scarred, emotionally and economically, by processes of educational sorting. For these women, the principles on which their agencies were founded and the experiences of the individuals they encounter every day are more important than the policy requirements that are being sedimented over those values and realities. While policy may demand that community literacy workers adopt an employability rationale, these women's refusal to do so indicates that, as Larner (2000) has argued, neoliberalism is less a complete project than an ideal which can be resisted.

In this paper, my aim is to elaborate disability movement praxis so that transnational struggles for justice over the production of impairment emerging from the Global South can be represented within the transnational frame of disability politics. The paper seeks to explore the potential of deepening socio-political understandings of impairment as a means to radically democratize disability movement politics at the transnational scale to encompass pluralist, yet subaltern, collective claims for justice. I am guided by the question: if impairment is the place that makes visible invisible debts, can the global disability rights movement begin a process of re-identification to open the boundaries of disability justice claims and develop a strategic orientation which recognizes those collective justice claims for geopolitically produced impairments?

Despite the fact that the story retold in Wide Sargasso Sea on the surface seems to be a
pathetic love story of a Creole woman who goes crazy due to unrequited love in her
marriage to an English man, through a close postcolonial reading of the novel several
crucial cultural and political orientalist attitudes towards Creole people, Europe’s
alternative and potential “other,” are depicted. “Orientalism, in Said’s formulation, is
principally a way of defining and ‘locating’ Europe’s others”. Accordingly, within the
context of this paper, the other version of the story of “the othered” will be examined
from a post colonialist perception through the representations of the characters
especially, that of Mr. Rochester. His orientalist and “othering” attitude towards
Antoinette and the Creole way of life in the Caribbean and the related crucial identity
problems of Antoinette will be discussed within the framework of this postcolonial
reading on Wide Sargasso Sea.
Key Words: postcolonialism, orientalism, postmodern paroody, Wide Sargasso Sea, Jane
Eyre

Rose Harris-Birtill analyses the secular reworking of Buddhist religious influences across David Mitchell’s complete fictions, including his novels, short stories, and libretti, arguing that their shared ethical perspectives draw them into a continuous post-secular world, and introducing the Tibetan Buddhist mandala as a fittingly post-secular comparative model through which to analyse Mitchell’s fictional worldview. Harris-Birtill demonstrates that Mitchell’s fictions cumulatively map not a physical terrain but the metaphysical world of belief, creating an interconnected world-system in order to suggest new ethical approaches to global humanitarian crises, revaluing the role of secular belief in galvanising both compassionate action and collective resistance. This study also reads the recurring character of Marinus as a form of secular bodhisattva, analysing Mitchell’s use of reincarnation as a form of non-linear temporality aimed at generating future-facing ethical action amidst the worryingly linear temporality of the Anthropocene. Harris-Birtill also identifies shared post-secular world-building in other contemporary literature, analysing novels by Michael Ondaatje, Ali Smith, Yann Martel, Will Self and Margaret Atwood in order to suggest the emerging literary category of mandalic literature. This perceptive study combines Buddhist philosophy with critical theory, drawing on Jung, Derrida, Foucault and Spivak, alongside contemporary theories of metamodernism and globalization. Taking a post-Jungian approach to the Tibetan mandala not as an ahistorical symbol but as a living socio-cultural artefact in diaspora, Harris-Birtill also identifies the wider implications of the mandala’s theorisation, noting the urgent need to resituate this ‘holistic’ symbol within the ongoing socio-political struggles that led to its increased international visibility.

La bibliografia che qui proponiamo raccoglie i libri che la biblioteca possiede sulla vita di questo personaggio rivoluzionario, David Lazzaretti, una sorta di predicatore eretico che visse ad Arcidosso verso la fine dell'800. Ad un elenco di libri che riguardano il territorio toscano in generale seguiranno le pubblicazioni suddivise per provincia. I volumi sono presentati in ordine alfabetico. I libri proposti in questa bibliografia, come quelli presenti nel catalogo della biblioteca, possono essere presi in prestito sia direttamente nella sede della Biblioteca della Toscana Pietro Leopoldo, sia attraverso il servizio di prestito interbibliotecario presso le proprie biblioteche di riferimento sull'intero territorio nazionale che operano in regime di reciprocità gratuita. Così come copie cartacee e digitali di articoli qui citati possono essere richieste presso le biblioteche che effettuano il servizio di fornitura documenti (document delivery).

O artigo tem como intenção analisar as associações comumente feitas entre representação e representatividade, que supõem que a representatividade entre produtores leva necessariamente à representação positiva de determinados grupos e minorias sociais em obras faccionais, ou que toda e qualquer representação ficcional levam à representatividade positiva (no sentido de identificação, aceitação e reconhecimento) de determinados grupos sociais nessas obras. Para isso, são propostas reflexões sobre as (não) falas das personagens protagonistas do vídeo Angry black woman (Porsha O., 2014) e do filme Vênus negra (Abdellatif Kechiche, 2010).

Aqualung gaze nothing spares. ANDY lived in New York during late 1970s and in their Jamaica he experienced the emotional cocktail of surveillance frenzy and racial/religious discrimination. Spying Glass. In Gayatri Spivak ‘s conception of the subaltern, what you see you don’t see. Trancey bass spurrs the outnumbered performance of a melancholic echo-drenched voice bursting through white walls of mythology. The Rude Boy imagery already a ragged translation of that silence into moving pictures, transient regalia wired to no avail project the dissonance further on downtown. No shame MASSIVE ATTACK ghost trains couldn’t compete with ANDY onboard.

Mahasweta Devi’s well-known novella, _Pterodactyl, Puran Sahay, and Pirtha_, within the collection, _Imaginary Maps_, is a careful meditation on the implications, both personal and political, of representing another’s cultural history. The story examines notions of misunderstanding, authenticity, and truth, as well as the interconnectedness of narrative and history. Analyzing the story in terms of narratology, I consider the author herself, the English translator, Gayatri Chakravorty Spivak, and the characters of the pterodactyl, Bikhia, and Puran as different kinds of storytellers with unique perspectives on, connections with, and responsibilities to the fictional village of Pirtha and the conditions of life there. Reading these figures through both the textual and paratextual material reveals a multilayered narrative matrix. Each storyteller is an interpreter with a different discursive understanding and set of tools with which to re-present a narrative. Together they comprise a similarly multilayered political project that explores those difficult questions that occur again and again within wider post-colonial literary contexts: What does it mean to enter, and therefore forever alter the trajectory of someone else’s story? Is it possible to recount someone else’s history, to translate another’s past while avoiding presumption and consumption? What is true in history? What is true history? Mahasweta's celebrated work explores these questions in relation to indigenous Indian people, calling attention to the issues they face in the current neoliberal climate of decolonised India, such as famine, drought, discrimination, and exploitation.

Drawing from Gayatri Spivak’s theory of the subaltern woman, this study introduces the concept of the ‘in-between’ intellectual and attempts to highlight the importance of this class in representing the subaltern. In the humanities and social sciences,  especially in subaltern Studies, the relationship between the oppressed class of  subalterns and the intellectuals who try to represent them is a very complex one. ‘In-between’ intellectuals belong to a class of society that has been successful in escaping from subalternity. As Spivak makes clear in her essay, “Can the Subaltern Speak?”, the subaltern cannot speak, and the elite class who tries to represent her silences her further. However, my argument in this study is that the ‘in-between’ intellectual woman writer, who is also a silent and invisible member of her society due to her gender, is important as she tries not so much to give the subalterns voice but to show their existence in society. Owing to their subordinate gender position but high class they occupy in society because of their educated status, the in-between class’ has the resources to represent the subaltern class of society. The writing of these ‘in-between’ intellectuals is an act of rebellion in itself. The place and presence of subaltern women in Savushun and Sutra and other stories by the first Iranian woman novelist, Simin Daneshvar, will be analysed in this study. My study argues that Daneshvar, whom it considers an ‘in-between’ intellectual, is successful in representing, through her stories, the silent and marginalized position of the various subaltern subjects in Iranian society.

L’artiste donne-t-il plus à la communauté lorsqu’il élabore des stratégies d’attaque d’un ennemi identifié (le détournement du spectacle, selon Debord) ? Lorsqu’il met directement en circulation des images « émancipées » (le partage du sensible, selon Rancière) ? Ou lorsqu’il réfléchit sa propre projection fantasmatique de l’autre dans le regard – et la voix  – qu’il reçoit (la traduction de la parole des subalternes, selon Spivak) ? Ses trois esthétiques et leur circuit du don respectif peuvent bien sûr se compléter l’une l’autre. Ainsi, chercher à conjoindre une stratégie de reconfiguration sensible et politique à long terme et à portée globale à de nouveaux partages du sensible hic et nunc semble un projet intéressant à soutenir. Ou encore, développer des scènes d’échange où le « recevoir » de l’autre – sa réception – est toujours attendu comme un contre-don qui permettra au donateur de se « revoir », de réfléchir son propre regard et d’amender ses jugements, semble un défit important à relever. D’autant que ce dispositif du « re-se-voir » ne vient pas remplacer les deux autres, mais, à certains égards, intègre le don par détournement, par négation de la négation, et le don par mise à disposition d’un tissu sensible égalitaire.

Through this essay, I explore feminist theories of translation and ideas of haunting in the film, Cloud Atlas. Both the book and the film, Cloud Atlas, move to show how all persons are connected through time, geographies, and locations. However, the film takes the already complicated temporality of the book and attempts to show a common thread throughout by using the same actors to play multiple characters of different races and genders. The text of Cloud Atlas the book, the text(s) of Cloud Atlas the movie, and the act of translating the text of the book into the text(s) of the movie can be read as possibility for movement in cultural and identity constructions of race and gender. There are certainly many other reading of the texts and translations of Cloud Atlas, but this essay seeks to work with (and through) the ways in which race and gender are inscribed and (re)inscribed, sometimes violently and sometimes with care, in these texts and through translation.

This essay traces the history, current state, and potential future of comparative literature. The great expansions have coincided with aspirations for international understanding. The term first emerged after the Napoleonic wars. The field soared in the late 19th century, became a discipline after the Second World War, and experienced its most vigorous growth (of departments and programs) in the U.S. during the Vietnam War.

Comparative literature has always worried its supporters as well as its skeptics. At the same time it has experienced a constant crisis within. In each episode it has responded by enlarging its purview and self-definition. Thus in the late 20th century it transcended the European literatures that had long been its bedrock to embrace East-West literary and cultural relations in ever-broader outward orbits, encompassing eventually first Edward Said's orientalism, then Homi Bhabha's deconstructivist postcolonialism, and finally Gayatri Spivak's eclecticism. The models that served during the extended pax americana seem poorly suited to terrorism, war, and globalization. Supranationalism cannot be lightly readjusted to fit transnationalism. But comparative literature can and will survive, so long as balances persist between theory and practice, so long as interdisciplinarity does not come at the cost of disciplinarity, and so long as the indivisible relationships uniting humanism, humanities, and humaneness are not forgotten. While comparative literature retains its emphases on language-training and critical skills, and while it satisfies desires of students to transcend boundaries culturally, interpretatively, and otherwise, it will not only always remain alive but even often thrive.

In diesem Beitrag gehe ich auf die postkoloniale Theorie der indischen Literaturwissenschaftlerin Prof. Gayatri Chakravorty Spivak ein. Genauer gesagt analysiere ich ihren Beitrag „Can the subaltern speak“ von 1983. Hierin untersucht sie die Subalternen, also die „zerstreuten“, die „marginalisierten“, die „von minderen Rang“ und nicht zuletzt „die ausgebeuteten“, welche aufgrund von kolonialer und nationaler Geschichtsschreibung als politische Subjekte nicht wahrgenommen und somit auch nicht gehört werden. Und wer nicht gehört wird, kann sagen was er will, sprechen wird er nie. Dieser Vorgang kann im poststrukturalistischen Sinne Foucaults im Nexus von Wissen/Macht bzw. im Sinne der deutschen Kommunikationswissenschaftlerin Natasha A. Kelly als „Ent_Wahrnehmungsstrategie“ verstanden werden (Kelly, 2016).

Se, para Goethe, a possibilidade de uma literatura mundial estava assegurada pela universalidade da ideia de literatura, o pensamento de Marx aponta para uma direção diferente: é o processo de circulação que cria as condições para a comparação, atribuindo valor abstrato a objetos singulares. Esse processo nunca é livre de violência e, no caso da literatura, requer a tradução de práticas discursivas diversas à língua abstrata da literatura universal. Através de uma leitura do ensaio “O direito à literatura" de Antonio Candido, este trabalho sustenta que muitas tentativas de narrar a expansão da literatura nas histórias literárias latino-americanas de meados do século XX estiveram mais próximas da primeira dessas duas posições, com uma concepção universalista e inclusiva de literatura contendo a diferença das configurações discursivas locais.

تقدم هذه الورقة، قراءة عامة لنشوء النظرية المابعد الكولونيالية، بتركيز خاص على المقاربات النظرية التي قدمها النقاد المابعد الكولونياليون الهنود، وذلك لبلورة فكرة تتوخى ربط الإسهام النظري لمدرسة "دراسات التابع" في السجال الدائر حول إنتاج المعرفة في حقل الدراسات الصومالية، وسنمهّد لمداخلتنا الحديث عن حدود الخطاب المابعد الكولونيالي، وذلك لإعادة خرططة ذلك الخطاب، وكشف "الزمانية" التي تجمع الأسئلة التي يطرحها في مختلف سياقاته الجغرافية، وهو الأمر الذي يسمح لنا بممارسة هذا النوع من التفكير.

Reflexing on intercultural Musical Education, this work discusses issues related to the musical cultures of the world, including themes such as identity, authenticity, decolonialism, among other. Describes three projects that deal with the presence of World Music in Education: for children (Teca Oficina de Música), for young people (Ethno) and for adults (A Magnífica Orchestra Paulistana de Músicas do Mundo) concluding that the world music is  very attractive material bringing changes and  denormalizing the hegemonic repertoire.

Nei Quaderni del carcere Antonio Gramsci sviluppa un nuovo concetto di classi o gruppi sociali subalterni, utilizzato per caratterizzare tutti quei gruppi sociali che sono soggetti a forme di comando e di direzione politica e sociale imposto da altre classi, dominanti o dirigenti. Convertito al singolare, il concetto di "subalterno" è una di quelle nozioni originariamente gramsciane, che ha goduto grande successo a livello internazionale, soprattutto negli ultimi anni. Esso ha dato origine a un intero campo di ricerca accademica -i Subaltern Studies -affermando Gramsci come uno dei suoi "padri-teorici" più significativi. Oggi questo concetto gode di una diffusione disciplinare e di un riconoscimento diffusi tra giovani studiosi e studiose, in maniera paragonabile al concetto di egemonia; addirittura, in alcuni casi, il concetto di "subalterno" è considerato ancora più significativo rispetto al concetto, ad esso integralmente connesso, di egemonia, dal quale è talvolta visto come distinto ed indipendente, se non addirittura con esso posto in antagonismo.

The article discusses schools' use of multicultural school events as a practice designed to enhance inclusion and to prevent prejudice and negative intergroup attitudes in school. While prior research has largely criticized such events for promoting cultural stereotypes and essentialist cultural identities, in this article we discuss a more nuanced way of perceiving such practices. Based on our previous empirical work, we apply the idea of strategic essentialism (Spivak, 1996) and discuss how multicultural school events may also represent an opportunity for minority parents to achieve certain objectives by temporarily adopting the image provided by the majority and using it in a strategic manner to act and pursue chosen political advantages. However, we also critically discuss possible limitations and pitfalls of the idea of strategic essentialism as the concept may in fact essentialize the minority group contrary to the intention of the multicultural school event. The contribution of the article is a theoretically informed discussion of how these events may ascribe agency to the participating families, reducing the way critics perceive them solely as victims of a majority-dominated and non-inclusive practice.

Sommaire:
Majeure 29. Narrations postcoloniales
- Antonella Corsani, Christophe Degoutin, François Matheron, Giovanna Zapperi: Narrations postcoloniales
- Fatimah Tobing Rony: Le Troisième oeil
- Nirmal Puwar: Architectures de la mémoire Image, son et pierre
- Romaine Moreton: Quand la parole libère (de) l écrit, et l écrit (de) la parole
- Gloria Anzaldùa: Movimientos de rebeldía y las culturas que traicionan
- Alessandra Gribaldo et Giovanna Zapperi: Un autre regard Ethnographie, narration et postcolonialisme
- Mahasweta Devi: Draupadi
- Gayatri Chakravorty Spivak: « Draupadi »: Avant-propos de la traductrice

In diesem Band widmet sich Nora Sternfeld der Frage, wie Kunstvermittlung im 21. Jahrhundert jenseits “einer einfachen Übermittlung oder jener einer konsenssuchenden Mediation” (S. 9) verstanden kann. Dabei entwickelt sie nach Spivak im Anschluss an postkoloniale Theorien ein Verständnis von “Verlernen”, das gängige strukturelle Machtstrukturen hinterfragt und dadurch erst andere Relationen zum Vorschein kommen lässt. An zwei Straßenblockaden der Künstlergruppe Public Movement zeigt sie Situationen, in denen traditionelles und kulturelles Wissen innerhalb einer Aufführung im öffentlichen Raum zu einem Prozess des Verlernens werden und ihn dadurch allererst reflektierbar machen.

Are non-human animals our friends or enemies? In this provocative book, Dinesh Wadiwel argues that our mainstay relationships with billions of animals are essentially hostile. The War against Animals asks us to interrogate this sustained violence across its intersubjective, institutional and epistemic dimensions.

Drawing from Foucault, Spivak and Derrida, The War against Animals argues that our sovereign claim of superiority over other animals is founded on nothing else but violence. Through innovative readings of Locke and Marx, Dinesh Wadiwel argues that property in animals represents a bio-political conquest that aims to secure animals as the “spoils of war.” The goal for pro-animal advocacy must be to challenge this violent sovereignty and recognize animal resistance through forms of counter-conduct and truce

With a Foreword by Matthew Calarco.

Referāts veltīts atraitnībai latviešu literatūrā, šoreiz pievēršoties sieviešu tēliem un viņu izpratnei par dzīvi pēc laulātā miršanas. Izvēlējos analizēt visai plaša žanra un noskaņas darbus: Rūdolfa Blaumaņa noveli "Raudupiete" (1889), Viļa Plūdoņa poēmu "Atraitnes dēls" (1901), Andreja Upīša komēdiju "Atraitnes vīrs" (1925), Dagnijas Zigmontes stāstu "Zēberga atraitne" (no stāstu krājuma "Strazdu vakars" (1976)) un Janas Egles stāstus "Pīle" un "Aleksandra ir skaista" (no stāstu krājuma "Dzimšanas diena" (2020)). Aiz simboliskas svītras palika Andra Kolberga romāns "Atraitne janvārī" (1984), jo nosaukums ir maldinošs un atraitnības analīzei šis darbs izrādījās gandrīz pilnīgi nepiemērots. Jāpiezīmē, ka arī atraitnis kā tēls būtu visai saistošas un neatklātas latviešu literatūras teritorijas elements, tomēr šis apskats ir pelnījis atsevišķu pētījumu.

A reading of Gayatri Spivak’s 1995 “City, Country, Agency,” this article offers a framework for constructing a responsibility- based agency for architecture and urbanism in service of decol-onization. Weaving together deconstructive readings of select verses from the Mahābhārata and other Sanskrit texts, it posits an alternate ecologist understanding of history and society as dhāranā, as a kind of holding otherness, that architects must pre- comprehend to responsibly and more impactfully situate their agency in the world. Architectural thinking, or the prac-tices of design, are offered as situational imperativist agencies that are accessible to dhāranā. The article also points toward the ethics of an alternate preservationist practice, that neither fetishizes the object nor sidelines its agency, but invests in and investigates other modalities of preservation. It argues for a future oriented praxis that is neither prescriptive nor reactive, but is propelled by desire as inflected via dhāranā.

For a lively AI generated podcast discussion of this paper, please try:
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Since the late 1930s, there have been numerous disputes and discussions concerning Antonio Gramsci's intellectual and political legacy. His ideas and writings have been subject to a range of interpretations, political appropriations, and deliberate distortions, both inside and outside Italy, resulting in various competing and contradictory 'images of Gramsci'. 1 In their volume The Postcolonial Gramsci, Neelam Srivastava and Baidik Bhattacharya provide a 'postcolonial' image of Gramsci by drawing together several leading scholars to address the postcolonial reception of his work. As Srivastava and Bhattacharya point out in the book's introduction, Gramsci's influence in the field of postcolonial studies can hardly be overstated. References to his writings appear throughout subaltern and postcolonial studies literature. However, despite the numerous references, it is doubtful if his writings are seriously read or understood within the field. References to an author are indicative of intellectual presence, but, to quote Eric Hobsbawm, they do not necessarily 'guarantee knowledge or understanding of the author'. 2 In fact, the postcolonial engagement of Gramsci has produced numerous appropriations of his work that pervade the literature, offering little more than the invocation of common phrases and concepts. Unfortunately, as Timothy Brennan's review demonstrates, The Postcolonial Gramsci does little to help alleviate this superficial engagement with Gramscian scholarship. Not only is Gramsci's Marxism deemphasized throughout the book, as Brennan points out, several of the chapters produce questionable interpretations and appropriations of his concepts. In their response, Srivastava and Bhattacharya appear to suggest that all readings of Gramsci are essentially valid, rhetorically rendering themselves and the book's contributors immune from criticism. In response to these discussions, I return to Gramsci's texts to bring into relief criteria by which to assess new readings of his work; demonstrate how his conception of Marxism is central to the task of understanding his thought; and revisit his conceptions of the organic intellectual and the subaltern in response to the book's presentations. The fact that Gramsci's writings continue to elicit new readings and interpretations to address contexts and epochs that transcend his own highlights the vitality and enduring qualities of his work. It is the nature of Gramsci's political-philosophical way of thinking, his conception of the world, his continual focus on the particular and the general, the interplay of the past and present, and his refusal to replace concrete social and political analysis with reductionist theoretical models that continue to generate international and contemporary attention. 'If Gramsci is a ''classic''', as

Hegemonic “norms of recognition” determine what can be read, heard and understood as legible. Intelligibility is deeply linked to survival, whereby the very possibility of life depends on being recognized as a legitimate subject. At the heart of critical ethico-political practices is the politics of representation, that is to say, speaking for and speaking about those who cannot speak for themselves. This paper seeks to address the challenge of representation and the problematic role of the (postcolonial) feminist who attempts to recover and represent the perspectives of those who are illegible and unintelligible within hegemonic frameworks and thereby rendered ethically, politically and rhetorically illegitimate.

The aim of this essay is to explore how gender issues are represented and subverted in these pieces of literature, more specifically, within four novels: Atonement , The Ministry of Utmost Happiness, Swing time and The Return. Some particular topics related to gender studies will be developed, for instance, traditional gender stereotypes, motherhood and the role of women, non-binary gender, parental roles, female voices and sexuality.
In order to do so, we will consult different authors such as Ritu Tyagi, Inakalia Assumis and Gayatri  Chakravorty Spivak.

When it comes to portraying Muslims in popular culture, the overwhelming trend is to depict Muslim women as oppressed. However, American superhero comics have recently begun to portray Muslim women in a more sensitive manner with strong Muslim female superheroes. The current rebooted Ms.Marvel which stars a Pakistani-American Muslim teenager Kamala Khan, is the comic industry’s best example of a Muslim superheroine that straddles a life of seamless moderation between her Muslim and American identities. A crime-fighting, patriotic Muslimah superhero like Kamala Khan has been warmly received by critics who welcomed a change from oppressed to visibly empowered. But how is this construction played out in popular culture and what does it mean? This paper explores the construction of the Muslimah superhero by providing an analysis of Kamala Khan, using Gayatri Spivak’s concept of “worlding”. It illustrates how the reconfigured third world women that was used as a marker for modernity in nationalist movements in early post-colonial eras, can be applied to a reconfigured Muslim woman in popular culture.

This paper critically compares the work of two contemporary Canadian artists Leanne Simpson and Kent Monkman. Simpson's innovative collection of poems titled Islands of Decolonial Love (2013) and Monkman's provocative exhibition Shame and Prejudice: A Story of Resilience (2014) emerge from their personal and historical experiences of settler colonialism in Canada, which continues to impact the lives of the First Nations People adversely. The paper reveals how Simpson and Monkman challenge the government's tokenistic efforts at reparation and rehabilitation. To represent the specific horrors of urban poverty, sexual violence, and daily microaggressions that the First Nations People face without falling into the trap of appropriation or sentimentalism, Simpson and Monkman combine visual and aesthetic traditions from their Cree and Anishinaabe roots. This paper highlights the significance of these hybrid genres of First Nations storytelling in the project of decolonization and resilience. It demonstrates how the Native Canadian subaltern 'speaks' in these narratives without relinquishing the position of subalternity.

Das Standardlehrbuch zu Postkolonialer Theorie in dritter Auflage.
Diese Einführung erschließt das weite Feld postkolonialer Theoriebildung über eine kritische Debatte der Schriften der drei prominentesten postkolonialen Stimmen – Edward Said, Gayatri Spivak und Homi Bhabha.

Die aktualisierte dritte Auflage unterzieht insbesondere die neuen Schriften Spivaks und Bhabhas einer kritischen Würdigung und erlaubt einen aktuellen Überblick über diese bedeutenden Theoriewerke.

Die dritte Auflage setzt sich zugleich mit den gegenwärtigen Diskussionen um Globalisierung, Religion, Menschenrechte und Dekolonisierung auseinander und gibt einen Überblick über die aktuellen Debatten in den Postcolonial Studies.

Das Standard-Lehrbuch zum Thema Postkoloniale Theorie gibt einen Überblick über die wichtigsten Theorien und Debatten in den Postcolonial Studies und bereitet diese systematisch für das Studium der Kulturwissenschaften auf.

This paper seeks to explore the complex representation of Muslim women characters in two texts by two Muslim writers who live or have lived in Britain namely Monica Ali and Leila Aboulela. Since the two writers come of Asian and African/ Arab backgrounds, their delineation of their “Muslim” female characters allow for a more comprehensive view of the daunting experiences of migrant ‘ordinary’ women who find themselves triply displaced as women/ Oriental / Muslim. Both novels reflect the empowerment of the female characters Nazneen and Najwa who grapple with their migrant experience. This paper seeks to read the two novels as offering alternative forms of knowledge of Muslim women ‘displaced’ experiences. It acknowledges that the two novels trace the processes of transformation of the female protagonists in a metropolitan context, but focuses on how this process entails several reflections on their experience as triply displaced. The paper relies on Spivak’s concept of displacement and uses its insights to reflect the case of Muslim women’s displacement. The paper refers to Talal Asad’s discussion of the idea of Islamic tradition to highlight its argument that Islam is part of the tradition that influences Muslims’ subjectivities whether they embrace the religion or not. Hence, to work out their displacements, both protagonists undergo a process of empowerment and agency during their journey of finding a place in the world. 
                                                                                                      Keywords: Spivak’s displacement, Muslim women, Leila Aboulela, Monica Ali, contemporary British fiction.                                                               

Abstract:
To use the word ―subaltern‖ casually is to empty it of the extent to which its subject is oppressed, for the truth is the subaltern cannot speak and hence must be spoken for. This can be extremely problematic as it begs certain questions like who is speaking and why and thus the reader must be wary of the tendency to glorify so called ―subaltern literatures‖. Prof. Gayatri Chakraborty Spivak in her essay ―Three Women‘s Texts and a Critique of Imperialism‖ exposes some of these hazards, especially the role of literature in the perpetration of fallacies which justify why certain groups of people are more equal than others. Unfortunately, often it is the native informant who inadvertently provides the dominant group the obscured information that results in their own marginalization. However colonization is not the prerogative of the west and every reader and writer must introspect and examine the very same tendency within themselves; for even sensitive nascent feminists fighting against their own oppression have within their narratives contained the oppression of the subaltern. The thesis being argued is that all reading must be done with caution and suspicion and the most reliable voice is of an eastern feminist organic intellectual and activist, whose ―responsible resistance‖ doesn‘t stem from the past but looks to a future where the subaltern rather than being magnanimously saved, liberates the self through a life and death struggle. An analysis of various feminist texts including a central focus on the short story ―The Hunt‖ by Mahasweta Devi reveals that with care the subaltern can speak for everyone and tells a story far more revolutionary and path breaking and through the tangent narrative that escapes the text enters a world brimming with potential and opportunity.
Keywords: worlding, suspicion, organic intellectual

In 2017 the Barbican Curve Gallery opened its doors to a new work by the Irish conceptual documentary photographer Richard Mosse. Created in 2016 and titled Incoming, the exhibition included a series of still prints, a large video installation projected across three 8-metre-wide screens with an accompanying soundtrack, and several smaller assemblages of black and white television screens with audio-visual content. The subject of Mosse’s work was the contemporary refugee crisis. Using a powerful heat-sensitive military camera, able to detect human bodies from over 30km and identity specific individuals from 6.3km, Mosse filmed as refugees journeyed from the East, hiking through the Persian Gulf and across the Turkish border, and from the West, trekking through the Saharan Desert to the Libyan coastline—each fleeing from war, persecution and fear with the hope of finding refuge in Western Europe. Analogous to the work’s visceral impact and affectivity, Incoming explores important questions of contemporary biopolitics, surveillance and citizenship—issues I shall explore in the work of Hannah Arendt, Michel Foucault and Giorgio Agamben—at its core, questioning the very foundations that our current political modernity rests upon. Furthermore, Mosse’s position as a European artist provokes questions raised in Hal Foster’s seminal essay of 1996, ‘The Artist as Ethnographer?’—a polemic against the projection of ideological patronage in post-colonial struggles—a text best unpacked with reference to the earlier work of Indian literary theorist Gayatri Spivak and her famous work ‘Can the Subaltern Speak?’ (1988). Through these two conversations I will present a critical analysis of Incoming, exploring the complex political landscape it seeks to address whilst highlighting the potential difficulties of this as an aesthetic project.

1 2 2 . 3 ] 627 PubLicaTions of The Modern Language associaTion of aMerica [ Published six times a year ] Volumes Online (continued) 629 a statement of editorial Policy 630 forthcoming in PMLA 630 features in PMLA 633 editor's column: The end of Postcolonial Theory? a roundtable with sunil agnani, fernando coronil, gaurav desai, Mamadou diouf, simon gikandi, susie Tharu, and Jennifer Wenzel ••

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A rogues' gallery of Mexican bandits, bombshells, lotharios, and thieves saturates American popular culture. Remember Speedy Gonzalez? "Mexican Spitfire" Lupe Vélez? The Frito Bandito? Familiar and reassuring—at least to Anglos—these Mexican stereotypes are not a people but a text, a carefully woven, articulated, and consumer-ready commodity. In this original, provocative, and highly entertaining book, William Anthony Nericcio deconstructs Tex[t]-Mexicans in films, television, advertising, comic books, toys, literature, and even critical theory, revealing them to be less flesh-and-blood than "seductive hallucinations," less reality than consumer products, a kind of "digital crack."

"Marvels! Rompecabezas! And cartoons that bite into the mind appear throughout this long-awaited book that promises to reshape and refocus how we see Mexicans in the Americas and how we are taught and seduced to mis/understand our human potentials for solidarity. This is the closest Latin@ studies has come to a revolutionary vision of how American culture works through its image machines, a vision that cuts through to the roots of the U.S. propaganda archive on Mexican, Tex-Mex, Latino, Chicano/a humanity. Nericcio exposes, deciphers, historicizes, and 'cuts-up' the postcards, movies, captions, poems, and adverts that plaster dehumanization (he calls them miscegenated semantic oddities') through our brains. For him, understanding the sweet and sour hallucinations is not enough. He wants the flashing waters of our critical education to become instruments of restoration. In this book, Walter Benjamin meets
Italo Calvino and they morph into Nericcio. Orale!"

—Davíd Carrasco, Harvard University


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There have been a number of scientific studies on the question of whether fish feel pain. Some have suggested that some fish indeed do feel pain and that this has significant welfare implications (2003). Others have argued that fish do not have the brain development necessary to feel pain. In terms of number of animals killed, the slaughter of sea animals for human consumption significantly exceeds that of any land animals that we use for food, and sea animal slaughter practices frequently lack any basic welfare protections. If fish can be shown to feel pain—or more importantly, if humans can agree that fish feel pain—then this would place a significant question mark over many contemporary fishing practices.

This article substitutes the question 'Do Fish Feel Pain?' with an alternative: 'Do Fish Resist?' It explores the conceptual problems of understanding fish resistance, and the politics of epistemology that surrounds and seeks to develop a conceptual framework for understanding fish resistance to human capture by exploring the development of fishing technologies - the hook, the net and contemporary aquaculture.

Este ensaio tem por objetivo analisar os poemas da escritora afro-brasileira Miriam Alves. Buscaremos retratar as complexas relações entre gênero, classe e etnia na  sociedade heterogênea brasileira dentro de um arcabouço teórico pós-colonial e feminista. Para esse fim lançaremos mão, sobretudo, das teorias pós-coloniais de Frantz Fanon e Gayatri Chakravorty Spivak. Propõe-se divulgar o poder da resistência cultural que poderia ajudar a construir um novo paradigma num processo de recuperação do trauma por meio de uma reconstrução da memória. Além disso, busca-se verificar a presença de uma identidade cultural estabelecida por meio de auto-reafirmação em relação aos enquadramentos sócio-históricos. Através disto proporemos uma conscientização nos discursos acadêmicos e no discurso literário e poético.

This article o ers a close reading of Mahasweta Devi’s ethnographic report- age in her short narratives “Giribala” and “Dhowli,” in Women, Outcastes, Peasants and Rebels and “Douloti the Bountiful” in Imaginary Maps to show how ecological mar- ginalization, reproductive rape and unequal resource access have depleted Adivasi female reproductive spaces, disposing them to sexualized and commodi ed sites of exploitative ideological values. Employing an interdisciplinary approach, I argue that Devi’s cultural production provides an ethnographic venue for examining how power relations shape reproduction and reproductive decisions and how women struggle daily to reproduce their livelihoods under local levels of political duress.