Disability and Life Writing Reports from the Nineteenth-century Asylum
In: Journal of literary and cultural disability studies, Band 5, Heft 3, S. 261-278
ISSN: 1757-6466
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In: Journal of literary and cultural disability studies, Band 5, Heft 3, S. 261-278
ISSN: 1757-6466
In: Social dynamics: SD ; a journal of the Centre for African Studies, University of Cape Town, Band 35, Heft 2, S. 231-243
ISSN: 1940-7874
In: History of political economy, Band 39, Heft Suppl_1, S. 342-354
ISSN: 1527-1919
In: The Oxford literary review: OLR ; critical analyses of literary, philosophical political and psychoanalytic theory, Band 19, Heft 1, S. 149-153
ISSN: 1757-1634
In: Dialectical anthropology: an independent international journal in the critical tradition committed to the transformation of our society and the humane union of theory and practice, Band 5, Heft 3, S. 215-226
ISSN: 1573-0786
In: Trames: a journal of the humanities and social sciences, Band 23, Heft 2, S. 159
ISSN: 1736-7514
In: Nineteenth century prose, Band 33, Heft 2, S. 18-48
ISSN: 1052-0406
In: New horizons in English studies, Band 6, S. 36-50
ISSN: 2543-8980
Dalit life-writings have often been identified as reified spaces of protest against the Brahmanic oppression continuing since centuries in the Indian society. Banished to a space of invisibility, both metaphorical as well as physical margins of the Social Imaginary, Dalits continue to push back boundaries by transforming the 'marginal' space into a space of 'subaltern resistance'. My aim in this paper is to interrogate the methods of collective resistance in the life-writings of Dalit women authors and show how the peripheral spatial geography becomes the central site of resistance. Both Baby Kamble's The Prisons we Broke (2008), and Bama's Karukku (1992) belong to entirely different historical periods, and therefore, inevitably differ in their plot-narratives and manner of expression. However, they converge in their emphasis on how the Dalit segregated spaces in their village assume an important role in awakening their collective consciousness first – as members of a community, and second – as women.
In: Israel affairs, Band 28, Heft 5, S. 724-740
ISSN: 1743-9086
In: The RUSI journal: publication of the Royal United Services Institute for Defence and Security Studies, Band 159, Heft 4, S. 106-111
ISSN: 1744-0378
In: Journal of literary and cultural disability studies, Band 2, Heft 1, S. 63-74
ISSN: 1757-6466
In: Politiikka: Valtiotieteellisen Yhdistyksen julkaisu, Band 48, Heft 1, S. 80
ISSN: 0032-3365
In: Early modern women: EMW ; an interdisciplinary journal, Band 9, Heft 2, S. 237-241
ISSN: 2378-4776
In: Journal of Law and Society, Band 42, Heft 1, S. 74-101
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In: Sociology compass, Band 18, Heft 2
ISSN: 1751-9020
AbstractThe mainstream notions of gender and sexuality among neurodivergent individuals lack wisdom and input from those who have the lived experience of the same. Queer phenomenology (2008) proposed by Sarah Ahmed, offers an interpretative framework to understand neurodivergent life by moving beyond the definitions of sexuality as a set of constructed identity formations aligned to normative gender and reproductive practices. Queer phenomenology along with a feminist phenomenological lens can be employed to analyze the narratives of queer neurodivergent women to see how they access and experience their sexualities. In this way, the present paper argues that queer neurodivergent women "neuroqueer" (a term developed by Yergeau) sexuality by actively subverting and disrupting compulsory heterosexual norms.