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Reclaiming Home, Remembering Motherhood, Rewriting History: African American and Afro-Caribbean Women’s Literature in the Twentieth Century offers a critical valuation of literature composed by black female writers and examines their projects of reclamation, rememory, and revision. As a collection, it engages black women writers’ efforts to create more inclusive conceptualizations of community, gender, and history, conceptualizations that take into account alternate lived and written experiences as well as imagined futures. Contributors to this collection probe the realms of gender studies, postcolonialism, and post-structural theory and suggest important ways in which to explore connections between home, motherhood, and history across the multifarious narratives of African American and Afro-Caribbean experiences. Together they argue that it is through their female characters that black women writers demonstrate the tumultuous processes of deciphering home and homeland, of articulating the complexities of mothering relationships, and of locating their own personal history within local and national narratives. Essays gathered in this collection consider the works of African American women writers (Pauline Hopkins, Toni Morrison, Jessie Redmon Fauset, Audre Lorde, Lalita Tademy, Lorene Cary, Octavia Butler, Zora Neale Hurston, and Sherley Anne Williams) alongside the works of black women writers from the Caribbean (Jamaica Kincaid and Gisèle Pineau), Guyana (Grace Nichols), and Cuba (María de los Reyes Castillo Bueno).
This volume inserts the place of the local in theorizing about language policies and practices in applied linguistics. While the effects of globalization around the world are being discussed in such diverse circles as corporations, law firms, and education, and while the spread of English has come to largely benefit those in positions of power, relatively little has been said about the impact of globalization at the local level, directly or indirectly. Reclaiming the Local in Language Policy and Practice is unique in focusing specifically on the outcomes of globalization in and among the communities affected by these changes. The authors make a case for why it is important for local social practices, communicative conventions, linguistic realities, and knowledge paradigms to actively inform language policies and practices for classrooms and communities in specific contexts, and to critically inform those pertaining to other communities. Engaging with the dominant paradigms in the discipline of applied linguistics, the chapters include research relating to second language acquisition, sociolinguistics, literacy, and language planning. The majority of chapters are case studies of specific contexts and communities, focused on situations of language teaching. Beyond their local contexts these studies are important for initiating discussion of their relevance for other, different communities and contexts. Taken together, the chapters in this book approach the task of reclaiming and making space for the local by means of negotiating with the present and the global. They illuminate the paradox that the local contains complex values of diversity, multilingualism, and plurality that can help to reconceive the multilingual society and education for postmodern times.
In what might seem an unusual pairing, Barlett brings together the insights of Albert Camus and feminist thought, and in doing so sheds new light on both. Looking through a Camusian lens, Bartlett reveals a 'rebellious feminism' that simultaneously refuses oppression and affirms human dignity in solidarity with concrete, diverse others and the earth, giving us new insights into this life-affirming ethic.
This book is about a distinctive ‘abyssal’ approach to the crisis of modernity. In this framing, influenced by contemporary critical Black studies, another understanding of the world of modernity is foregrounded – a world violently forged through the projects of Indigenous dispossession, chattel slavery and colonial world-making. Modern and colonial world-making violently forged the ‘human’ by dividing those with ontological security from those without, and by carving out the ‘world’ in a fixed grid of space and time, delineating a linear temporality of ‘progress’ and ‘development’. The distinctiveness of abyssal thought is that it inverts the stakes of critique and brings indeterminacy into the heart of ontological assumptions of a world of entities, essences, and universal determination. This is an approach that does not focus upon tropes of rescue and salvation but upon the generative power of negation. In doing so, it highlights how Caribbean experiences and writings have been drawn upon to provide an important and distinct perspective for critical thought. "How is it that ontology has come to be seen as the antidote for modernity? While Foucault denigrated ontology as a mistaken and parochial exercise, contemporary social theory holds out the promise that new modes of planetary knowledge will save us from our own excesses. Drawing together long traditions in Caribbean scholarship with Afro-pessimist thought, Pugh and Chandler illustrate how the search for more emancipatory ontologies - relational ontologies, indigenous ontologies, non-human ontologies, etc. – not only misunderstands the problem of modernity but (more importantly) works to veil the negative force that marks both the limit and cause of all such knowledge practices: what they term the abyss. To engage in abyssal thought – as they lay out – is to inhabit a site of refusal: a determination not to be drawn into the lure of ontological ‘correction’ and to recognise that the practice of world making cannot not bear the imprint of colonial violence. Articulated in passionate declarative prose, these authors powerfully illuminate the trap of the emancipatory instinct and the promise of a deconstructive ethic." — Mitch Rose, Senior Lecturer in Human Geography, Aberystwyth University, UK “A much-needed intellectual effort in the non-reductionist and non-essentialising style of Pugh and Chandler's previous book. The World as Abyss gives Caribbean thought and culture the place they deserve within critical theory and materialist studies.” — Mónica Fernández Jiménez, Valladolid University, Spain “For some time now scholars have questioned the overly general assumptions about the ‘anthropos’ of the Anthropocene, but much work needs to be done to flesh out what a decolonized Anthropocene might be. Pugh and Chandler’s The World as Abyss provides an original, intriguing and compelling counterpoint to bland Anthropocene humanism (and posthumanism). This timely work explores the poetics of the Caribbean and provides a way to think about the Anthropocene and the future beyond the managerialism of the present. This book is essential reading for those working in the environmental humanities or Anthropocene studies.” — Claire Colebrook, Professor, Penn State University, USA “This book names an apocalypse that began long ago. Pugh and Chandler patiently follow the journey of thought as it travels from the Middle Passage to the Caribbean. This brings them face-to-face with the horror of anti-Black violence, not as just another resource to strip-mine, but as an unavoidable abyss that confines all thought. Its reminder: that we have still not yet begun to think a truly Black world.” — Andrew Culp, Professor, California Institute of the Arts, USA "With the force of a manifesto, the intensity of a polemic, and the nuance of a treatise, this book sets out to disavow the disavowal of Colonial violence in the making of the contemporary world and thought. Learning from Caribbean thinkers, writers, and poets, it sets to work unworking, desedimenting and deconstructing, the violent ontological foundations by which anti-Black worlds maintain and reproduce their innocence and ignorance. Replaying and reiterating, extending and multiplying, gestures of refusal – refusals of subjection, of History, of Geography, of meaning, of Being – there is the refusal of the World as it is and of the World as it could be. The World as Abyss artfully combines a critique of the historical forces which make and unmake the contemporary moment with the suspension of horizons, of ends, of grounds. What emerges in the wake is an intensification of the generative capacity of this refusal; voids, arrhythmia, counter-times, displacements, dislocations, the abyssal. First as threat and then as promise" — Paul Harrison, Associate Professor of Human Geography, Durham University, UK
This two-volume Encyclopedia of Global Justice, published by Springer, along with Springer's book series, Studies in Global Justice, is a major publication venture toward a comprehensive coverage of this timely topic. The Encyclopedia is an international, interdisciplinary, and collaborative project, spanning all the relevant areas of scholarship related to issues of global justice, and edited and advised by leading scholars from around the world. The wide-ranging entries present the latest ideas on this complex subject by authors who are at the cutting edge of inquiry. The Encyclopedia sets the tone and direction of this increasingly important area of scholarship for years to come. The entries number around 500 and consist of essays of 300 to 5000 words. The inclusion and length of entries are based on their significance to the topic of global justice, regardless of their importance in other areas.
Issues around national identities have been central in Hispanism in recent years. However, scholarship remains pending on women's contributions to Spanish national agendas. This book addresses the visions of history, culture, and national identity articulated by Rosario de Acuna (1851-1923), angela Figuera (1902-1984), and Rosa Chacel (1898-1994). Their works elucidate the contested formation of Spanish democracy and the gendered politics of culture. Types of liberalism in late nineteenth-century Spain are debated in Acuna's theater and essays in part 1. Figuera's poetry, the focus of part 2, highlights the notion of history as trauma resulting from the Spanish Civil War and Franco dictatorship, to privilege the recovery of historical memory. Part 3 explores Chacel's re-invention, in Barrio de Maravillas and Acropolis, of the liberal cultures of early twentieth-century Spain, from within a post-Franco era eager to reclaim those histories. The conclusion addresses the relevance of the writers' projects for present-day Spain. Christine Arkinstall is Associate Professor in Spanish at The University of Auckland.
This landmark collection presents a wide variety of viewpoints on the value and role of reception theory within the modern discipline of classics. A pioneering collection, looking at the role reception theory plays, or could play, within the modern discipline of classics. Emphasizes theoretical aspects of reception. Written by a wide range of contributors from young scholars to established figures, from Europe, the UK and the USA. Draws on material from many different fields, from translation studies to the visual arts, and from politics to performance. Sets the agenda for classics in the future.
How do the Japanese men and Chinese women who participate in cross-border matchmaking—individuals whose only interaction is often just one brief meeting—come to see one another as potential marriage partners? Motivated by this question, Chigusa Yamaura traces the practices of Sino-Japanese matchmaking from transnational marriage agencies in Tokyo to branch offices and language schools in China, from initial meetings to marriage, the visa application processes, and beyond to marital life in Japan. Engaging issues of colonial history, local norms, and the very ability to conceive of another or oneself as marriageable, Marriage and Marriageability rethinks cross-border marriage not only as a form of gendered migration, but also as a set of practices that constructs marriageable partners and imaginable marriages. Yamaura shows that instead of desiring different others, these transnational marital relations are based on the tactical deployment of socially and historically created conceptions of proximity between Japan and northeast China. Far from seeking to escape local practices, participants in these marriages actively seek to avoid transgressing local norms. By doing so on a transnational scale, they paradoxically reaffirm and attempt to remain within the boundaries of local marital ideologies.
This book illustrates the ways in which the personal is political in the advancement of decolonising scholarship. It explores the intimacies of coloniality entrenched in the narcissism of coloniality, enabling the system through extraction, subjugation and violence. Pushing back against the narcissism of coloniality, which is framed by the ma/ster/slave dialectic or internalised oppression, requires uhuru and ubuntu which are agentic strategies employed in reclaiming ontology and epistemology. Uhuru insists on a decolonisation of self; whereas ubuntu is determined by African radical communitarianism, demanding new ways of knowing and seeing whilst re-examining epistemicides of the enslaved, indentured and colonised. Fanonian theory is used as a framework for understanding the colonial authoritys management of the colonised, determining the unhappiness quintessential in the colonial condition. Freirian concepts of conscientisation and criticality are used as a form of resistance, disrupting the system of racial capitalism and the coloniality of gender. Subsequently, flipping the classroom to resist the coloniality of knowledge allows scholars to connect with community, encouraging engaged scholarship from the personal/political perspective, making the classroom a radical space for addressing trauma and healing whilst bridging art, activism and scholarship. Therefore, the classroom is situated against the blind spots of the banking model with male dominated decolonial work silencing the feminist perspective. Consequently, uhuru and ubuntu promote voice, agency and resistance as a pedagogical praxis paramount for the development of a decolonial feminist pedagogy.
Sex, Gender and the Sacred presents a multi-faith, multi-disciplinary collection of essays that explore the interlocking narratives of religion and gender encompassing 4,000 years of history. Contains readings relating to sex and religion that encompass 4,000 years of gender history Features new research in religion and gender across diverse cultures, periods, and religious traditions Presents multi-faith and multi-disciplinary perspectives with significant comparative potential Offers original theories and concepts relating to gender, religion, and sexuality Includes innovative interpretations of the connections between visual, verbal, and material aspects of particular religious traditions