Suchergebnisse

This paper confronts the unspoken/unwritten patriarchal and settler colonial roots of Ghadar and its history through Toni Morrison's ([1987] 2008) method of using imagination to construct re-memories of the truths that dominant histories erase. To do this, this paper draws on feminist critiques of the state, the private/public divide, the individual/citizen, and manhood/masculinities (Bederman [1995] 2006; Kaplan [2002] 2006; Pateman [1983] 2006; Pettman [1996] 2006) and thereby genders Radha D'Souza's discussion of the colonial/imperial disconnecting of people from places (2014, 63). Focussing on the Punjabi context, this paper takes up Ghadarites' employment of the private/public divide, their manipulation of patriarchal power, their appropriation of women's bodies/voices, and their participation in "logic[s] of genocide" (Smith 2011, 51) as means of claiming access to citizen/political rights. Ultimately, it is argued that Ghadar was a movement for access to manhood power, whiteness and settler coloniality.

Freedom is celebrated as the definitive ideal of modern western civilization. Yet in western thought and practice, freedom has been defined through opposition to the unfreedom of most of the world's people. Allison Weir draws on Indigenous political theories and practices of decolonization in dialogue with western theories, to reconstruct a tradition of relational freedom as a distinctive political conception of freedom: a radically democratic mode of engagement and participation in social and political relations with an infinite range of strange and diverse beings perceived as free agents in interdependent relations in a shared world.

Darjeeling has been largely represented as a place where fine tea grows and where the mighty Kanchenjunga graces its presence as an attraction for tourists. Much has been written about its colonial formation and its tea, but discursive formation of the area has been rather unfair for the inhabitants who are lost in this narrative of 'leisure'. This injustice is all the more magnified when one perceives the identity crisis and the politics of belonging that the people of Darjeeling have been subjected to since the days of empire, continuing up to present times under the nation state. Against this misrepresentation Darjeeling, as lived by its inhabitants, needs to be reimagined. The politics of belonging is a recurrent theme across South Asia and the anxieties over belonging that the people face in Darjeeling has to do a lot with the kind of knowledge that has so far been produced about the region. This article will attempt to decolonize that knowledge and reimagine Darjeeling from an insider's perspective. This will be done through the iconic literary figure of Indra Bahadur Rai and his writing. In the present study I will be primarily looking at his only novel Aaja Ramita Cha (There is A Spectacle Today) (1964), and his essay Pahad ra Khola (Mountains and Rivers).

This essay explores colorism, or the ranking of individuals based on skin color or racialized phenotype, with a focus on women of Mexican descent. I offer a history of skin color consciousness, linking it to Spanish and Anglo American colonial beliefs about the value of women as reproductive objects and to contemporary articulations of lived experiences with colorism. First, I trace colorism historically, considering how discourses of difference built on sixteenth-century notions of gendered contamination and nineteenthcentury notions of purity and prestige were used to construct and privilege whiteness. Next, I draw from interviews with four women who self-identify as Mexican-descent to document how personal experiences with colorism are remembered and understood. These narratives reveal the importance of the family as an institution within which a collective memory of historical white supremacy is continuously performed through colorism. The recognition that colorism is both reproduced and resisted through intimate familial relations opens a space to ask questions about the relationships between contemporary experience and histories of colonization and suggests, finally, that the family is a critical site for decolonial healing.

Introduction: Sociology and coloniality -- The decolonial challenge to sociology -- Beyond intellectual imperialism : indigenous and autonomous sociologies -- Walking while asking questions : towards a 'sociology in conversations' -- Conclusion: Sociology and the decolonial option.

"An ideal student primer exploring why, and how, the study of politics should be decolonized"--

In the last years there has been a growing effort from different theoretical perspectives to interrogate critically the impact of colonialism in the past and present of institutions and practices of crime control, both at the central and peripheral contexts, as well as in the production of knowledge in the criminological field. In this feature piece we examine this debate. We offer a critical account of key themes and problems that emerge from the intimate relationship between colonialism and punishment that directly challenge the persistent neglect of these dimensions in mainstream criminological scholarship. We aim to foreground the relevance of this relationship to contemporary enquiries. We highlight that decolonization did not dismantle the colonial roots of the cultural, social and political mechanisms informing contemporary punishment. They are still very much part of criminal justice practice and are thus also central to criminological knowledge productions.