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"This book analyses the resolution of the psychic problem of diasporic existence from a postcolonial feminist perspective, by inscribing and defining the meaning of "virtual diaspora" through the lens of the East/India and the West. It explores the situation that arises when one leaves one's country and becomes an emigrant/immigrant, which often causes pain both in the departure from one's motherland and in the adaptation to a new environment. The book employs the theory of Deleuze and Guattari and explores the interstices of real and virtual diaspora and the aftermath of diaspora as a mental journey. Adding a new interpretation of transcendence, taken from the Indian perspective, the book examines the Deleuze's theory of immanence and transcendence and the two major concepts of "becoming" and "real/virtual." The book also examines the works of Amitav Ghosh, J.M. Coetzee, Jhumpa Lahiri, Kunal Basu and Tagore in light of the concept of virtual diaspora and from a postcolonial feminist angle. It does so by raising the following questions: When one has emigrated to a different country, can one conceive of that existence as real or virtual or both? Do emigrants or diasporic individuals live a life of both real and virtual diaspora? This comes from the idea that both real and virtual diaspora, under different paradigms, may be related to the power struggle and master-slave dialectic that affects all of humanity. A valuable addition to the study of postcolonial literature, the book will also be of interest to researchers in the fields of diaspora studies, postcolonial feminist theory, postcolonial literature, feminist philosophy, interdisciplinary studies and Asian Studies, in particular South Asian Studies"--

Cover -- Half Title -- Title Page -- Copyright Page -- Table of Contents -- List of contributors -- An Introduction to and Critique of Anti-feminisms -- Defining Anti-feminisms -- Straw Feminisms and Anti-feminists' Straw Practices -- Media Anti-feminisms -- The Men's Movement and Anti-feminisms -- Online Anti-feminist Sites -- Feminisms and Race -- Conclusion: Vitalizing Feminisms -- Chapter Summaries -- Notes -- Chapter 1: Vernacular Feminism: Whiteness, Femininity, and Gendered Discourses of Independence in 1920s Popular Fictions -- Introduction: Post-suffrage Postfeminism -- Vernacular Feminism: The Ubiquity of Feminism and Anti-feminism -- The Constant Nymph (1924): Bohemian Fantasy, Anti-Semitism, and Middlebrow Fiction -- It (1927): Shop-girl Fictions, Public Femininity, and White Trash Celebrity -- Conclusion -- Notes -- Bibliography -- Chapter 2: "A Matter of Survival": The National Welfare Rights Organization, Black Feminism, and a Critique of Work -- Pathologization of Poverty -- Challenging Mainstream Feminist Activism around Work -- Coalitional Politics -- Conclusion: Challenging Respectability -- Notes -- Bibliography -- Chapter 3: Policing Integration, Punishing Sexual Freedom: Reactionary White Male Violence and the Politics of Rape in Civil Rights Exploitation Films -- Black Civil Rights, White Feminisms, and Exploitation Film in the Mid-1960s -- (Re)Mediating the Southern Rape Complex and Intersectional Sexual Violence -- Political Action, Interracial Sex, and Sexual Freedom: Rape as Feminist Resistance and Anti-Feminist Warning -- Conclusion: Fantasies of White Female Punishment -- Notes -- Chapter 4: The Illegibility of Asian American Feminism On Screen -- A Film about a Film, and Its Maker: Robin Lung Uncovers the Story of Li Ling-Ai.

We argue that there is a resurgence of Mau Mau in Kenya and that at its forefront are the demands and actions of landless women. The Mau Mau war against colonialism inspired millions in their struggles during the 1950s, 1960s, and 1970s. The continuation of the anti-imperial struggle on the African continent in the 1980s and 1990s expanded into the anti-corporate globalization movement of the 2000s. The gendered demands for communal land and autonomous production during the 1952–60 Mau Mau war were suppressed by compromises or "male deals." The subsistence voices of land-poor women and dispossessed men were silenced in the 1950s and again in the 1980s by the elite clamor for commodified land and crops. Widespread landlessness has produced a new Mau Mau, which asserts a feminist life economy.

The aim of this article is to explore some of the ways in which British South Asian women survivors of sexual violence (in particular, those who are either British born or have lived in the UK for most of their lives and are fluent English speakers) construct the effects of `culture' within their accounts of sexually violent experiences. We present a discursive analysis based on semi-structured interviews with eight English-speaking women of South Asian origin living in the UK, who had either escaped from or were currently seeking help for sexual violence. Our analysis discusses how a discourse of `culture as problematic and unchangeable' is both accepted and challenged simultaneously. Culture is presented as the reason why family and community members hold problematic views about sexually violent experiences. However, these women simultaneously resist this discourse through demonstrating their disappointment and ambivalence with their family and community-held views. Furthermore, we discuss how such constructions intersect (or not) with service provider constructions as reported in previous research. We also discuss the implications that our analysis may have for service provision and propose a set of theories and models that might inform them. This study forms part of a larger project on South Asian women's experiences of sexual violence.

"This book analyses the resolution of the psychic problem of diasporic existence from a postcolonial feminist perspective, by inscribing and defining the meaning of "virtual diaspora" through the lens of the East/India and the West. It explores the situation that arises when one leaves one's country and becomes an emigrant/immigrant, which often causes pain both in the departure from one's motherland and in the adaptation to a new environment. The book employs the theory of Deleuze and Guattari and explores the interstices of real and virtual diaspora and the aftermath of diaspora as a mental journey. Adding a new interpretation of transcendence, taken from the Indian perspective, the book examines the Deleuze's theory of immanence and transcendence and the two major concepts of "becoming" and "real/virtual." The book also examines the works of Amitav Ghosh, J.M. Coetzee, Jhumpa Lahiri, Kunal Basu and Tagore in light of the concept of virtual diaspora and from a postcolonial feminist angle. It does so by raising the following questions: When one has emigrated to a different country, can one conceive of that existence as real or virtual or both? Do emigrants or diasporic individuals live a life of both real and virtual diaspora? This comes from the idea that both real and virtual diaspora, under different paradigms, may be related to the power struggle and master-slave dialectic that affects all of humanity. A valuable addition to the study of postcolonial literature, the book will also be of interest to researchers in the fields of diaspora studies, postcolonial feminist theory, postcolonial literature, feminist philosophy, interdisciplinary studies and Asian Studies, in particular South Asian Studies"--