Journal articles: 'Women and colonialism'

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BURMAN, ANDERS. "Chachawarmi: Silence and Rival Voices on Decolonisation and Gender Politics in Andean Bolivia." Journal of Latin American Studies 43, no. 1 (February 2011): 65–91. http://dx.doi.org/10.1017/s0022216x10001793.

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AbstractThis article addresses the ‘coloniality of gender’ in relation to rearticulated indigenous Aymara gender notions in contemporary Bolivia. While female indigenous activists tend to relate the subordination of women to colonialism and to see an emancipatory potential in the current process of decolonisation, there are middle-class advocates for gender equality and feminist activists who seem to fear that the ‘decolonising politics’ of the Evo Morales administration would abandon indigenous women to their ‘traditional’ silenced subordination within male-dominated structures. From the dynamics of indigenous decolonial projections, feminist critiques, middle-class misgivings and state politics, the article explores the implications of these different discourses on colonialism, decolonisation and women's subordination.

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Passos, Joana. "Women Writing Portuguese Colonialism in Africa." Diacrítica 35, no. 2 (August 13, 2021): 172–75. http://dx.doi.org/10.21814/diacritica.706.

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Merzova, Radana. "UKRAINIAN LITERATURE BY WOMEN WITHIN THE CONTEXT OF COLONIALISM AND POST-COLONIALISM." Idil Journal of Art and Language 6, no. 29 (January 31, 2017): 247–61. http://dx.doi.org/10.7816/idil-06-29-02.

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Lindsay-Perez, Monica. "Anticolonial Colonialism." Journal of Middle East Women's Studies 15, no. 3 (November 1, 2019): 330–43. http://dx.doi.org/10.1215/15525864-7720669.

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Abstract Between 1931 and 1936 the democratic Spanish government overthrew the monarchy and established the Second Spanish Republic. It was a volatile period for Spanish-Moroccan relations. Fascists were in favor of the Spanish Protectorate of Morocco, whereas Republicans were typically against it. Aurora Bertrana (1892–1974) was a Republican Catalan writer who moved to Morocco in 1935 to write about Muslim women living under the Spanish Protectorate. A close examination of her novel El Marroc sensual i fanàtic (1935) reveals an anticolonialism based on her preoccupation with Spanish nationalist dignity rather than with Moroccan independence. Instead of concluding that Spain’s colonization of Morocco is not good, Bertrana concludes that it is not good enough. Her writing perpetuates centuries-old Spanish Orientalist stereotypes, thus complicating the glorified history of Spanish Republican anticolonialism and feminism in the 1930s.

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SCHVEITZER, ANA CAROLINA. "FOTOGRAFIA E ALTERIDADE FEMININA NA LITERATURA COLONIAL ESCRITA POR ALEMáƒS." Outros Tempos: Pesquisa em Foco - História 13, no. 22 (December 28, 2016): 177–91. http://dx.doi.org/10.18817/ot.v13i22.554.

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O colonialismo alemão foi uma experiência de poucas décadas, de 1884 a 1914. Neste peráodo, o desenvolvimento da tecnologia fotográfica, como a invenção e difusão da máquina portátil, possibilitou a propagação e o uso de fotografias nas colônias europeias em áfrica. Logo, diferentes imagens sobre estas regiões foram produzidas e circularam em contexto colonial, promovendo um conhecimento visual a respeito do continente africano. Esta pesquisa tem por objetivo analisar de que modo as imagens de mulheres africanas foram mobilizadas para a construção do conhecimento visual nos anos de colonialismo. Para tanto, foram analisadas fotografias publicadas na literatura colonial escrita por mulheres alemãs. O estudo do circuito social dessas fotografias permitiu refletir acerca da alteridade feminina em contexto colonial alemãoPalavras-chave: Colonialismo alemão. Conhecimento visual. Mulheres.PHOTOGRAPHY AND FEMALE OTHERNESS IN THE COLONIAL LITERATURE BY GERMAN WOMEN WRITERSAbstract: The German colonialism was an experience of a few decades, from 1884 to 1914. In this period, the development of photographic technology, as well as the invention and spread of the portable machine, enabled the diffusion and the use of photographs in the European colonies in Africa. Consequently, different images of the regions were produced and circulated into the colonial context, providing a new visual knowledge of the African continent. This research aims to analyse how the images of African women were used for the construction of this visual knowledge during the period of colonialism. Therefore, it”™s been analysed photographs which were published into the colonial literature written by German women. The study of the social circuit of these photographs made it possible to reflect on the female otherness inside the German colonial context. Keywords: German colonialism. Visual knowledge. Women. Fotografáa y alteridad femenina en la literatura colonial escrita por mujeres alemanasResumen: El colonialismo alemán fue una experiencia de pocas décadas, de 1884 a 1914. Durante este peráodo, el desarrollo de la tecnologáa fotográfica, como la invención y difusión de la máquina portátil, permitió el uso de las fotografáas en las colonias europeas en áfrica. Por lo tanto, diferentes imágenes de estas regiones fueron producidas y distribuidas en el contexto colonial, proporcionando un conocimiento visual del continente africano. Esta investigación propone analizar cómo las imágenes de las mujeres africanas fueron movilizadas para la construcción del conocimiento visual en los años de colonialismo. Asá, fueron seleccionadas y analizadas las fotografáas publicadas en la literatura colonial escrita por mujeres alemanas. El estudio del circuito social de estas fotografáas permitió reflexionar sobre la alteridad femenina en el contexto colonial alemán.Palabras clave: Colonialismo alemán. Conocimiento visual. Mujeres.

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Blackburn, Susan. "Refiguring Women, Colonialism, and Modernity in Burma." Asian Studies Review 36, no. 4 (December 2012): 586–87. http://dx.doi.org/10.1080/10357823.2012.740931.

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GAITSKELL, DEBORAH. "From ‘Women and Imperialism’ to Gendering Colonialism?" South African Historical Journal 39, no. 1 (November 1998): 176–93. http://dx.doi.org/10.1080/02582479808671338.

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Deumert, Ana. "Settler colonialism speaks." Language Ecology 2, no. 1-2 (November 9, 2018): 91–111. http://dx.doi.org/10.1075/le.18006.deu.

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Abstract In this article I explore a particular set of contact varieties that emerged in Namibia, a former German colony. Historical evidence comes from the genre of autobiographic narratives that were written by German settler women. These texts provide – ideologically filtered – descriptions of domestic life in the colony and contain observations about everyday communication practices. In interpreting the data I draw on the idea of ‘jargon’ as developed within creolistics as well as on Chabani Manganyi’s (1970) comments on the ‘master-servant communication complex’, and Beatriz Lorente’s (2017) work on ‘scripts of servitude’. I suggest that to interpret the historical record is a complex hermeneutic endeavour: on the one hand, the examples given are likely to tell us ‘something’ about communication in the colony; on the other hand, the very description of communicative interactions is rooted in what I call a ‘script of supremacy’, which is quite unlike the ‘atonement politics’ (McIntosh 2014) of postcolonial language learning.

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Ebrahim Mohammed Alwuraafi, Ebrahim Mohammed Alwuraafi. "Colonialism and Patriarchy, Dual Oppression of Palestinian Women." International Journal of English and Literature 8, no. 5 (2018): 25–38. http://dx.doi.org/10.24247/ijeloct201804.

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Brody, Jennifer DeVere. "The Black Body: Women, Colonialism, and Space (review)." Research in African Literatures 32, no. 4 (2001): 220–21. http://dx.doi.org/10.1353/ral.2001.0088.

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Moon, Katharine H. S. (Katharine Hyung-Su. "The Comfort Women: Colonialism, War, and Sex (review)." Journal of World History 10, no. 1 (1999): 271–76. http://dx.doi.org/10.1353/jwh.2005.0020.

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Driss, Hager Ben. "Women Writing/Women Written: The Case of Oriental Women in English Colonial Fiction." Middle East Studies Association Bulletin 35, no. 2 (2001): 159–74. http://dx.doi.org/10.1017/s0026318400043327.

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Women's contribution to the building of the british empire has become by now undeniable. Standing at different vantagepoints, English women articulated, supported, and even innovated the colonial discourse. Though highly masculine in its ideological core, the Empire is far from being exclusively male in its rhetorical voice. Feminist postcolonial critics have shown British women's important participation in colonialism. McClintock, for example, claims that “white women were not the hapless onlookers of empire but were ambiguously complicit both as colonizers, privileged and restricted, acted upon and acting” (6).

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Widya, Thesya, and Asnani Asnani. "RADICAL FEMINISM IN EKA KURNIAWAN’S NOVEL BEAUTY IS A WOUND." JOURNAL OF LANGUAGE 2, no. 1 (May 10, 2020): 9–16. http://dx.doi.org/10.30743/jol.v2i1.2477.

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This research brings about radical feminism and the role and position of women as pimps. The analysis of this research is fulfilled by using descriptive qualitative research in which the data and the finding of the research are presented and described in a form of description. In this research, radical feminism was revealed in the life of a woman by the name of Dewi Ayu who worked as a prostitute during Japanese colonialism in a warehouse named Mama Kalong Place. Mama Kalong who worked as a pimp served Japanese soldiers in the whorehouse played to make a price for prostitutes. Mama Kalong gave a good shelter and well care to the women in order that they remained healthy and fresh so that they would be ready anytime they were needed. Unfortunately, the pimp did not give the women any protection from any harms which are very possible to befall upon the women. The finding of this research shows that the life of women in colonialism under a pimp is really oppressed. Oppression, suffering, and injustice are with them in the whole life.

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Guerrero, M. A. Jaimes. "“Patriarchal Colonialism” and Indigenism: Implications for Native Feminist Spirituality and Native Womanism." Hypatia 18, no. 2 (2003): 58–69. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00801.x.

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This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of “tribalism,” regarding the language and laws of V. S. coh’ nialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as “indigenous kinship” in traditional communalism; today, these Native American societies are called “tribal nations” in contrast to the Supreme Court Marshall Decision (The Cherokee Cases, 1831–1882) which labeled them “domestic dependent nations.” This history up to the present state of affairs as it affects Native American women is contextualized as “patriarchal colonialism” and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a “trickle down patriarchy” that marks male dominance in tribal politics. A final statement calls for “Native Womanism” in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism.

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Walls, Martha E. "“[T]he teacher that cannot understand their language should not be allowed”: Colonialism, Resistance, and Female Mi’kmaw Teachers in New Brunswick Day Schools, 1900–1923." Journal of the Canadian Historical Association 22, no. 1 (April 27, 2012): 35–67. http://dx.doi.org/10.7202/1008957ar.

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Between 1903 and 1923, sisters Mary, Rebecca, Martha, Margaret, and Alma Isaacs and Rita Gédéon, left their homes in Restigouche, Quebec, to teach in federal Indian day schools on New Brunswick Indian Reserves. As Mi’kmaw women, their “Indian” status not only made them anomalies in a federal day school system that only rarely and reluctantly hired “Indians” as teachers, it also placed them in complicated positions on the frontline of Canada’s colonialist project. Tasked with imparting to Mi’kmaw students an array of assimilatory messages both within and outside of the classroom, these six teachers bolstered Canada’s colonialist agenda. In other ways, however, the women used their positions in federal schools to undermine this same colonial agenda. By insisting on the use of the Mi’kmaw language in their classrooms, and by challenging the directives of federal officials and government protocol, the Isaacs sisters and Rita Gédéon remind us of the complex and competing motives, intentions and relationships that shaped Canadian colonialism and reveal that Aboriginal women were involved in ways rarely considered.

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Saha, Jonathan. "Book Review: Refiguring Women, Colonialism, and Modernity in Burma." South East Asia Research 20, no. 2 (June 2012): 291–93. http://dx.doi.org/10.5367/sear.2012.0105.

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CHATTERJEE, PARTHA. "colonialism, nationalism, and colonialized women: the contest in India." American Ethnologist 16, no. 4 (November 1989): 622–33. http://dx.doi.org/10.1525/ae.1989.16.4.02a00020.

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Kahak, Katu. "Real and imagined women: Gender, culture and post-colonialism." Journal of Rural Studies 12, no. 2 (April 1996): 204–6. http://dx.doi.org/10.1016/0743-0167(96)84947-3.

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Et al., Tran Xuan Hiep. "“WOMEN EDUCATION IN THE COLONIAL CONTEXT: THE CASE OF THE PHILIPPINES”." Psychology and Education Journal 58, no. 1 (January 15, 2021): 5213–21. http://dx.doi.org/10.17762/pae.v58i1.2076.

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The Philippine Islands experienced a long period of colonialism, from 1565 to 1946. During nearly 400 years of colonization, Philippine education was deeply influenced by the Hispanic and American education system. The educational policies of colonial governments had affected most Philipinas, including women. While the Spaniards performed a minimal education for women and bundled them in the strict framework, the Americans paid attention to provide practical career skills for women in the family and in society. From the approach based on the connection between education and colonialism, the paper will focus on the issue of educating women in the colonial administration's educational policy and its impact on life of women, on their cognitive and the re-awareness process of their roles and positions in society.

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Díaz Alba, Carmen Leticia. "The World March of Women: Popular Feminisms, Transnational Struggles." Latin American Perspectives 48, no. 5 (June 11, 2021): 96–112. http://dx.doi.org/10.1177/0094582x211015323.

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The World March of Women is an example of the transnationalization of popular feminism from below as defined by four elements: the diversity of women’s struggles, grassroots women as political subjects, alliances with mixed movements, and popular education as a feminist methodology. Class analysis is most prominent, with tensions and challenges linked to attempts to address issues of heteronormativity and racial colonialism, in part because of differences between local spaces in a global network and between relatively more localized and transnationalized scales of practice. A Marcha Mundial das Mulheres é um exemplo de transnacionalização do feminismo popular desde abaixo definido por quatro elementos: diversidades nos obstáculos das mulheres, as mulheres de raiz como sujeitos políticos, alianças com movimentos mistos e educação popular como metodologia feminista. A análise de classe é mais proeminente, com tensões e desafios ligados às tentativas que abordam questões de heteronormatividade e colonialismo racial, em parte por causa das diferenças entre espaços locais dentro de uma rede global e entre escalas de prática relativamente locais e transnacionalizadas.

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Spence, Taylor. "Naming Violence in United States Colonialism." Journal of Social History 53, no. 1 (2019): 157–93. http://dx.doi.org/10.1093/jsh/shy086.

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Abstract This article reexamines a highly public dispute between a powerful and well-connected Episcopal bishop and his missionary priest, men both central to the government’s campaign of war and assimilation against Indigenous Peoples in the Northern Great Plains of the nineteenth-century United States. The bishop claimed that the priest had engaged in sexual intercourse with a Dakota woman named “Scarlet House,” and used this allegation to remove the priest from his post. No historian ever challenged this claim and asked who Scarlet House was. Employing Dakota-resourced evidence, government and church records, linguistics, and onomastics, this study reveals that in actuality there was no such person as Scarlet House. Furthermore, at the time of the incident, the person in question was not a woman but a child. The church created a fictional personage to cover up what was taking place at the agency: sexual violence against children. After “naming” this violence, this article makes four key historical contributions about the history of US settler colonialism: It documents Dakota Peoples’ agency, by demonstrating how they adapted their social structures to the harrowing conditions of the US mission and agency system. It situates the experiences of two Dakota families within the larger context of settler-colonial conquest in North America, revealing the generational quality of settler-colonial violence. It shows how US governmental policies actually enabled sexual predation against children and women. And, it argues that “naming violence” means both rendering a historical account of the sexual violence experienced by children and families in the care of the US government and its agents, as well as acknowledging how this violence has rippled out through communities and across generations.

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Buscaglia, Ilaria, and Shirley Randell. "Legacy of Colonialism in the Empowerment of Women in Rwanda." Cosmopolitan Civil Societies: An Interdisciplinary Journal 4, no. 1 (March 12, 2012): 69–85. http://dx.doi.org/10.5130/ccs.v4i1.2395.

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The empowerment of women in Rwanda is rooted in colonial times. In the second half of the 1940s, the Belgian administration, together with religious missionaries, started some educational and social welfare programs for women, known as the foyers sociaux (social homes). This paper explores how this program of female promotion and its progeny affected the domestication of Rwandan women, what caused the situation to change following the genocide against the Tutsi in 1994, and what more might be done to stimulate full gender equality in education and employment for women in Rwanda.

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Rahmayati, Rahmi. "Roehana Koeddoes’s Resistance to Dutch Colonialism in Belenggu Emas By Iksana Banu." Jurnal Humaniora 33, no. 1 (February 28, 2021): 81. http://dx.doi.org/10.22146/jh.62578.

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Despite being positioned as inferior by the colonial and patriarchal systems of the time, Indonesian women were involved in the resistance against Dutch colonization. Now recognized as national heroes, these women took part in the struggle by directly participating in fighting, or indirectly through social initiatives. Among them was Roehana Koeddoes, whose resistance is depicted in the short story, “Belenggu Emas”, by Iksaka Banu, wherein an indigenous woman from West Sumatra establishes a school dedicated to teaching women and a newspaper, Soenting Melajoe, published by and for women. This study aimed to represent Roehana Koeddoes’s resistance to Dutch colonialism in Banu’s story, using a qualitative method with a post-colonial theory approach. The results showed that Roehana Koeddoes’s resistance to Dutch colonialism was in the form of mimicry, hybridity, and ambivalence. The mimicry shown is the imitation of the colonial discourse regarding superiority of knowledge, education, ethics, and habits, as demonstrated by Roehana Koeddoes’ intellectual abilities in expressing her courage and opinion, through both her writings in the newspapers she owned and her activism as an educationalist and journalist, which inspired women across the Dutch East Indies, including Dutch women. Resistance in the form of hybridity occurs through spatial planning, which is indicated by the adoption of houses with Europeanstyle windows and the arrangement of living room corners that combine Eastern and Western cultures. Lastly, resistance in the form of ambivalence is shown by the attitude of the character, Roehana Koeddoes, who at equal times shows her eastern and western sides.

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Katenga-Kaunda, Alinane Priscilla Kamlongera. "Are we right to blame it all on colonialism?" Journal of Comparative Social Work 10, no. 2 (December 18, 2015): 167–94. http://dx.doi.org/10.31265/jcsw.v10i2.131.

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The study on the history school subject showed that any reenactment of the history discipline should include the reinterpretation of identities from a historical perspective, and this reinterpretation should start with colonial history because this is where it all began. A different approach to history will have positive implications on society’s view of gender, as it will encourage the inclusion of devalued categories such as women, black women and third-world women. But does this mean that colonialism is fully to blame for all the gender issues, as is the case within the Malawian history syllabus? This paper explores the influence of colonialism on the history/social and environmental sciences primary school subject.

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Baskin, Cyndy. "Contemporary Indigenous Women’s Roles: Traditional Teachings or Internalized Colonialism?" Violence Against Women 26, no. 15-16 (December 17, 2019): 2083–101. http://dx.doi.org/10.1177/1077801219888024.

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Prior to the colonization of Turtle Island, Indigenous women held leadership roles within their communities. Colonization brought patriarchy and racism which attacked women’s identities. Violence toward Indigenous women and girls continues to be a tool of the colonial state while many Indigenous peoples have internalized patriarchal beliefs which manifests in the way they view women’s identities. This article argues that patriarchy may have infiltrated so-called “traditional teachings” that dictate rules about women’s participation in spiritual and cultural practices. It highlights the voices of Indigenous women who discuss this exclusion and how they are taking back their power.

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Dhaliwal, Ravia Kaur. "Settler Colonialism and the Contemporary Coerced Sterilizations of Indigenous Women." Political Science Undergraduate Review 4, no. 1 (April 21, 2019): 29–39. http://dx.doi.org/10.29173/psur109.

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Within the context of settler colonialism, this paper investigates the contemporary coerced sterilizations of Indigenous Women in Canada. By going through the history of coercive sterilizations in Canada, and then delving into the efforts in light of these supposedly historical coerced sterilizations, of culturally safe care in hospitals in Canada. This paper goes on to investigate the case of M.L.R.P., who was coercively sterilized in 2008. Lastly, this paper relates to Audre Lorde's work on the "master's tools" to the activism put forth around the case of indigenous women's coercive sterilizations highlighting again, the settler colonial contexts of these cases.

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Dhillon, Carla M. "Indigenous Feminisms: Disturbing Colonialism in Environmental Science Partnerships." Sociology of Race and Ethnicity 6, no. 4 (February 27, 2020): 483–500. http://dx.doi.org/10.1177/2332649220908608.

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Efforts have been under way by Indigenous peoples to reanimate governance that includes people of all ages and genders. Simultaneous initiatives to decolonize science within environmental fields must confront how settler colonial systems can continue to operate under the guise of partnership. Indigenous feminist theories aid understanding of ongoing colonialism alongside heteropatriarchy and racism with attempts to dismantle oppression in everyday practice. The author examines governance in a North American environmental science partnership consisting of Indigenous and non-Indigenous climate scientists. Using a mixed-methods social network approach, the author evaluates central actors in the national-scale climate science organization on the basis of intersectional identities, relational ties, and structural leadership roles. Findings indicate that Indigenous women and youth were not among core governance dominated by elder Indigenous men and White women. However, Indigenous women consistently bridged distant members back into the group and provided less visible labor to support the organization. These did not translate to decision-making roles. The author argues that Indigenous values of relational reciprocity and self-determination need to supersede the rhetoric of diversity in environmental fields. The case demonstrates the importance of inclusive Indigenous governance to decolonize environmental partnerships and the potential lack of legitimacy should unexamined notions of tradition be used to obscure settler colonial dominance.

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Roshanravan, Shireen. "Motivating Coalition: Women of Color and Epistemic Disobedience." Hypatia 29, no. 1 (2014): 41–58. http://dx.doi.org/10.1111/hypa.12057.

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This essay engages Chandra Mohanty, M. Jacqui Alexander, and María Lugones in a “plurilogue” to elaborate and exhibit a method that animates the differential mode of Women of Color politics while rendering more acute the strategies each scholar offers against the racialized, gendered oppressions of colonialism and global capitalism. Ella Shohat describes “a multifaceted plurilogue” as a “dissonant polyphony” that “links different yet co‐implicated constituencies and arenas of struggle” (Shohat 2001, 2). The emphasis on reading differences within Women of Color theorizing resists the homogenizing tendency of superficial engagement that glosses Women of Color scholarship as a unified genre of thought. A plurilogue thus pursues dissimilarities to clarify the conceptual interventions made within Women of Color theorizing and the relationship among the different patterns of oppression that each intervention exposes. Plurilogued engagements bring these conceptual strategies and understandings of multiple oppressions together, not to resolve or rank them, but to more effectively ascertain the complexities of, and varied coalitional strategies for, resisting the racialized, heteropatriarchal oppressions of global capitalism and colonialism.

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Stephens, Angeline, and Floretta Boonzaier. "Black lesbian women in South Africa: Citizenship and the coloniality of power." Feminism & Psychology 30, no. 3 (April 4, 2020): 324–42. http://dx.doi.org/10.1177/0959353520912969.

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Current conceptualisations of citizenship in South Africa are embedded in the egalitarian discourse of the Constitution, lauded for its recognition of historically marginalised groups, including sexually and gender diverse people. Within the paradox of progressive legal advancements and the legacy of colonialism and apartheid, we use a decolonial feminist lens to critically engage with the notion of citizenship for black lesbian women in contemporary South Africa. We adopt a social-psychological perspective of citizenship as an active practice, embedded within the dynamic intersections of historical, structural and discursive patterns of power-knowledge relations in everyday life. We draw from five focus group discussions that were part of a study that explored the intersections of identity, power and violence in the lives of black lesbian women in South Africa. Focusing on the enactments of citizenship in public spaces, we contend that black lesbian women’s lived experiences of citizenship point to the enduring manifestations of the coloniality of power, in which the centrality of race underpins the intersections of class, gender and sexuality. We conclude by arguing that current conceptualisations of full citizenship in contemporary South Africa require a reframing that recognises the coloniality of power and the heterogeneity of marginalised and invisibilised subjectivities.

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Turdush, Rukiye, and Magnus Fiskesjö. "Dossier: Uyghur Women in China’s Genocide." Genocide Studies and Prevention 15, no. 1 (May 2021): 22–43. http://dx.doi.org/10.5038/1911-9933.15.1.1834.

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In genocide, both women and men suffer. However, their suffering has always been different; with men mostly subjected to torture and killings, and women mostly subjected to torture and mutilation. These differences stem primarily from the perpetrators' ideology and intention to exterminate the targeted people. Many patriarchal societies link men with blood lineage and the group’s continuation, while women embody the group’s reproductivity and dignity. In the ongoing genocide against the Uyghurs and other Turkic Muslims in East Turkistan, the ideology of Chinese colonialism is a root cause. It motivates the targeting of women as the means through which to destroy the reproductivity and the dignity of the people as a whole. It is a common misunderstanding to associate genocide with only mass killings, and the current lack of evidence for massacres has led some to prematurely conclude there is no genocide. But this overlooks the targeting of women, which is also a prominent part of the definition of genocide laid out in the Genocide Convention. State policy in China intentionally targets Uyghur and other Turkic women in multiple ways. This dossier is focused on analyzing China’s targeted policies against Uyghur women and their “punishment,” as rooted in part in ancient Chinese legalist philosophy. In doing so, this dossier contributes toward further exposing Chinese colonialism and the genocidal intent now in evidence.

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Prayogi, Rahmat. "Karakter Antroposentrisme Kapitalis terhadap Alam dan Perempuan Lembah Baliem." Edukasi Lingua Sastra 17, no. 2 (September 26, 2019): 126–38. http://dx.doi.org/10.47637/elsa.v17i2.45.

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This research was conducted to investigate capitalistic anthropocentrism towards nature and women in the novel Tanah Tabu. Freeport is an actor of capitalistic anthropocentrism while the Baliem Valley and the character of women in Tanah Tabu are representatives of the exploited objects. The analysis was carried out using the ecofeminism theory by Vandana Shiva. Therefore, the implication was to study the capitalistic anthropocentrism actions of Freeport which were examined based on the objectives of western colonialism (the United States) that came to Papua by developing the mining industry. The results of this study are first, the character of capitalistic anthropocentrism by Freeport is known from their motives in developing civilization with modern science, modernism towards conservatism, and colonialism. Second, ecofeminism places the character of Tanah Tabu women in role dualism; as victims and fighters against capitalistic anthropocentrism.

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Park, Sara. "Colonialism and Sisterhood: Japanese Female Activists and the “Comfort Women” Issue." Critical Sociology 47, no. 1 (November 18, 2019): 133–48. http://dx.doi.org/10.1177/0896920519876078.

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This article clarifies how wartime/colonial responsibility and sisterhood are mediated in the accounts of Japanese female activists who support so-called “comfort women” or the Japanese military sexual slavery issue, by using interviews of Japanese female activists, this article tries to answer this question. The Japanese female activists experience the changes in the their identities from collective “women” and/or “Japanese” while they continue participating in the movement. The interviewees always emphasize their feeling of responsibility as Japanese, former colonizer and perpetrator as well as Japanese citizen who have not yet settled this issue. At the same time, they sympathize with the survivors as fellow women; therefore, they call for a formal apology and governmental compensation. Nationalism and gender coexist in different dimensions; thus, being a member of a Japanese nation with wartime/colonial responsibility does not contradict the sympathy and compassion with the victims of Japanese military sexual slavery.

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Alter, Joseph S. "Indian Clubs and Colonialism: Hindu Masculinity and Muscular Christianity." Comparative Studies in Society and History 46, no. 3 (July 2004): 497–534. http://dx.doi.org/10.1017/s0010417504000258.

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Following Edward Said'sOrientalism(1978), there has been considerable interest in studying gender images and engendered practices that emerged out of colonialism, both during the era of colonialism (Cooper and Stoler 1997; R. Lewis 1996; Stoler 1991; 1995; 2002), and subsequently (Altman 2001; Enloe 1993). Many of these studies have shown how colonized women were subject to the gendered and often sexualized gaze of Western men (Carrier 1998; Doy 1996; Grewal 1996; Yegenoglu 1998), and how colonized men were often regarded as either effeminate or “martial” by virtue of their birth into a particular group. Arguably, the latent ambiguity of regarding all colonized men as effete, and yet categorizing some colonized men as strong and aggressively virile, points to one of the many complex contradictions manifest in the cultural politics of colonialism. A similar point could be made with regard to nationalism, wherein women, and the image men want women to present of themselves, reflects masculine ambivalence about modernity (Chatterjee 1993). In any case, even when colonial discourse essentializes the virile masculinity of various subject groups—in particular the so-called martial castes of South Asia (Hopkins 1889; MacMunn 1977)—the putative masculinity of these groups is ascribed to breeding and latent “savagery,” and is rarely, if ever, conceived of as an achieved status, much less something an individual from some other group might achieve on the basis of training or practice.

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Charuchinda, Intira. "Multiple Identities of a Chinese Woman Amidst Chinese Patriarchy and Western Colonialism in Adeline Yen Mah’s Autobiography Falling Leaves." MANUSYA 12, no. 4 (2009): 70–85. http://dx.doi.org/10.1163/26659077-01204006.

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In her autobiography, Falling Leaves (1997), Adeline Yen Mah writes about the lives of Chinese women caught in the clash between the existing Chinese patriarchal culture and the advent of Western colonialism in Hong Kong that she herself experienced. Helpless in the face of the overwhelming Western influx, Chinese women were subjected to Western racial discrimination in addition to the sexual discrimination built into Chinese culture. Everything Western, including Western blood, was considered better than anything Chinese. At the same time, the Chinese patriarchy was still a powerful cultural force in spite of the pervasiveness of Western influence. This became a doubly oppressive predicament for Chinese women. Nevertheless, in Falling Leaves, Adeline Yen Mah describes how she carefully chose and employed a variety of roles in order to survive. This paper argues that negotiating between the impositions of Chinese patriarchy and Western colonialism, Adeline constructed multiple identities that satisfied her demand for integrity. She assimilated her Chinese ancestral roots into her identities but rejected the sexist practices in Chinese tradition. As for gender identity, she opted to be a woman who realizes her potential and who has the self-will to become successful even though this idea conforms to Western feminism.

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Streeby, Shelley. "U.S. Women Writers and the Discourses of Colonialism, 1825-1861 (review)." Legacy 22, no. 1 (2005): 74–75. http://dx.doi.org/10.1353/leg.2005.0018.

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Pennell, C. R. "Women and Resistance to Colonialism in Morocco: the Rif 1916–1926." Journal of African History 28, no. 1 (March 1987): 107–18. http://dx.doi.org/10.1017/s0021853700029443.

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This article attempts to investigate the role of women in rural society in Morocco, and by extension in the Muslim world of the Near and Middle East. It does so by examining the evidence thrown up by a major crisis, the Rif war of the 1920s. The mobilization and organization of tribal society by Muhammad bin ‘Abd al-Karī;m (Abdelkrim) to fight the war against the Spanish and the French extended to women as well as men, involving them in new tasks under new laws. In the end, however, the evidence points not so much to a revolution in women's lives as to the activation for the purposes of war of a traditional ‘female space’. In so doing, it points to the real importance of the women's sphere in a society which was sexually strongly segregated, confirming the impression derived from studies of more literate, urban and aristocratic Muslim societies of North Africa and the Middle East.

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Mulford, Carla. "U.S. Women Writers and the Discourses of Colonialism, 1825-1861 (review)." Journal of the Early Republic 25, no. 3 (2005): 516–18. http://dx.doi.org/10.1353/jer.2005.0058.

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Park, Hijin. "Racialized Women, the Law and the Violence of White Settler Colonialism." Feminist Legal Studies 25, no. 3 (October 12, 2017): 267–90. http://dx.doi.org/10.1007/s10691-017-9356-x.

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Scheidt, Deborah. "Katharine Susannah Prichard’s Coonardoo and Rachel de Queiroz’s The Year Fifteen: a settler colonial reading." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 72, no. 1 (February 1, 2019): 87–114. http://dx.doi.org/10.5007/2175-8026.2019v72n1p87.

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Settler Colonial Studies is a theoretical approach being developed in Australia by Lorenzo Veracini (2010, 2015, 2016), inspired by Patrick Wolfe’s (1999, 2016) precursor theories. It proposes a differentiation between “colonialism” and “settler colonialism” based on the premise that the latter involves land dispossession and the literal or metaphorical disappearance of Indigenous Others, while the former is mainly concerned with the exploitation of Indigenous labour and resources. The fact that settlers “come to stay” is a crucial element in positing settler colonialism as “a structure”, whereas colonialism would be “an event” in the lives of the colonised Others. This paper adopts settler colonial theories to propose a comparative study of two modernist “social” novels by women writers in Australia and Brazil: Katharine Susannah Prichard’s Coonardoo (1929) and Rachel de Queiroz’s The Year Fifteen (1930). Both novels deal with exploitation, discrimination, racism and the dispossession of the Indigenous Other and their miscegenated descendants, from a non-Indigenous, i.e. “settler”, perspective. Elements that are crucial for settler colonialism, such as ambivalence, indigenisation and mechanisms of disavowal and transfer in several of their guises, are examined, compared and contrasted.

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OMOTADE, AWODUN ADEBISI, OGUNJEMILUA A.A, and FAMILUGBA J.O. "The Contributions Of Nigeria Women Towards National Development." International Journal for Innovation Education and Research 3, no. 5 (May 31, 2015): 91–95. http://dx.doi.org/10.31686/ijier.vol3.iss5.363.

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This paper examine the contributions of Nigeria Women towards National Development. It gives the detrimental effects which the colonialism have had on the status of Nigerian women. The challenges of women contributions to the development of the Nigerian nation are highlighted. And ameliorating these challenges recommendations are made which among others include the proper education of women, formation of more women, business cooperatives, enlightment campaigns in secondary and tertiary institutions as well as granting women their constitutional rights to effective participation in the affairs of the country.

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Arnold, A. James. "The erotics of colonialism in contemporary French West Indian literary culture." New West Indian Guide / Nieuwe West-Indische Gids 68, no. 1-2 (January 1, 1994): 5–22. http://dx.doi.org/10.1163/13822373-90002658.

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Argues that creolité, antillanité and Negritude are not only masculine but masculinist as well. They permit only male talents to emerge within these movements and push literature written by women into the background. Concludes that in the French Caribbean there are 2 literary cultures: the one practiced by male creolistes and the other practiced by a disparate group of women writers.

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Nurpratiwi, Hany, Hermanu Joebagio, and Nunuk Suryani. "Jugun Ianfu: The Construction of Students’ Awareness on Gender." International Journal of Multicultural and Multireligious Understanding 4, no. 1 (March 17, 2017): 8. http://dx.doi.org/10.18415/ijmmu.v4i1.64.

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In 1993, the Minister of Social Affairs of the Republic Indonesia, Inten Suweno, issued a mandate to find the victims of Japanese colonialism. One of the Japanese colonialism victims was women who became Jugun Ianfu (comfort women). The practice of Jugun Ianfu in Indonesia was undercover, but it legalized by the Japanese colonial government with a reason to meet the sexual needs of Japanese army in their colonies. In Japanese colonialism era, women considered as the second line and their body was free to use for meeting the sexual desire. Even, many of Jugun Ianfu had physical injuries due to the cruelty of the Japanese army when having a sexual intercourse. The Jugun Ianfu should observe as a study on gender, especially in the educational field where the reproduction of knowledge happens. The lack of awareness in the students on the issue of gender equality brings about the reasons on the implementation of history learning using the sources of Jugun Ianfu. The students’ gender awareness built when they analyze the sources of Jugun Ianfu and write an essay in a gender perspective. The discourses constructed by the students on the history of Jugun Ianfu are different. There are considerations that the history of Jugun Ianfu is categorizes as a sexual violence, gender injustice and human rights violation.

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Cahuas, Madelaine, and Alexandra Arraiz Matute. "Enacting a Latinx Decolonial Politic of Belonging: Latinx Community Workers’ Experiences Negotiating Identity and Citizenship in Toronto, Canada." Studies in Social Justice 14, no. 2 (January 6, 2021): 268–86. http://dx.doi.org/10.26522/ssj.v14i2.2225.

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This paper explores how women and non-binary Latinx Community Workers (LCWs) in Toronto, Canada, negotiate their identities, citizenship practices and politics in relation to settler colonialism and decolonization. We demonstrate how LCWs enact a Latinx decolonial politic of belonging, an alternative way of practicing citizenship that strives to simultaneously challenge both Canadian and Latin American settler colonialism. This can be seen when LCWs refuse to be recognized on white settler terms as “proud Canadians,” and create community-based learning initiatives that incite conversations among everyday Latinx community members around Canada’s settler colonial history and present, Indigenous worldviews, as well as race and settler colonialism in Latin America. We consider how LCWs’ enactments of a Latinx decolonial politic of belonging serve as small, incomplete, but crucial steps towards decolonization.

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Cahuas, Madelaine, and Alexandra Arraiz Matute. "Enacting a Latinx Decolonial Politic of Belonging: Latinx Community Workers’ Experiences Negotiating Identity and Citizenship in Toronto, Canada." Studies in Social Justice 14, no. 2 (January 6, 2021): 268–86. http://dx.doi.org/10.26522/ssj.v14i2.2225.

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This paper explores how women and non-binary Latinx Community Workers (LCWs) in Toronto, Canada, negotiate their identities, citizenship practices and politics in relation to settler colonialism and decolonization. We demonstrate how LCWs enact a Latinx decolonial politic of belonging, an alternative way of practicing citizenship that strives to simultaneously challenge both Canadian and Latin American settler colonialism. This can be seen when LCWs refuse to be recognized on white settler terms as “proud Canadians,” and create community-based learning initiatives that incite conversations among everyday Latinx community members around Canada’s settler colonial history and present, Indigenous worldviews, as well as race and settler colonialism in Latin America. We consider how LCWs’ enactments of a Latinx decolonial politic of belonging serve as small, incomplete, but crucial steps towards decolonization.

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Irizarry Cruz, Dora María. "Colonialismo y memoria de la violencia militar en las mujeres viequenses = Colonialism and memory of military violence in Vieques women." Cuestiones de género: de la igualdad y la diferencia, no. 14 (June 27, 2019): 507. http://dx.doi.org/10.18002/cg.v0i14.5838.

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ResumenEl presente artículo trata sobre la materialización de la violencia colonial militar (1941-2003) en la vida de las mujeres viequenses y cómo estas se han enfrentado a dicha violencia construyendo prácticas decoloniales de resistencia comunitaria. La investigación fue enmarcada a través de dos categorías: colonialidad del género y prácticas decoloniales. Para obtener los resultados se llevó a cabo una etnografía audiovisual en la isla de Vieques, Puerto Rico, durante los años 2012-2013, con incursiones al campo entre los años 2014 y 2015. Se realizaron 34 entrevistas semi-estructuradas a mujeres negras, mulatas y blancas, de clase trabajadora, entre las edades de 20 y 70 años.AbstractThis paper is about the materialization of colonial military violence (1941-2003) in the lives of women in the island of Vieques (Puerto Rico) and how they have dealt with it by building decolonial practices of community resistance. Research was framed by two categories: coloniality of gender and decolonial practices. Results were gathered by means of audiovisual ethnography (2012-2013) and field work in 2014 and 2015. Thirty-four semi-structured interviews were carried out to black, mulatto and white working class women ages 20-70.

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Robinson, Tracy. "Mass Weddings in Jamaica and the Production of Academic Folk Knowledge." Small Axe: A Caribbean Journal of Criticism 24, no. 3 (November 1, 2020): 65–80. http://dx.doi.org/10.1215/07990537-8749782.

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In Jamaica in the 1940s and 1950s, prominent women and women’s organizations led a notorious campaign to promote mass weddings. The campaign targeted working-class black Jamaicans living together in long-term heterosexual relationships and was aimed at improving the status of women and children and readying working-class Jamaicans for citizenship. This essay explores mass weddings as a form of women’s activism in the mid-twentieth century, and it reflects on M. G. Smith’s trenchant critique of mass weddings in his introduction to Edith Clarke’s iconic study My Mother Who Fathered Me. Smith identifies a governor’s wife as the instigator of the campaign, not the black Jamaican middle-class nationalist feminists who were responsible, yet his account has ascended to a form of academic folk knowledge that is oft repeated and rarely probed. As a valued resource for understanding late colonialism in the Caribbean, it has caricatured Caribbean feminist interventions in nationalist projects, and it contributes to the feminization of an enduring Caribbean “coloniality.”

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Oyhantcabal, Laura-Mercedes. "Los aportes de los Feminismos Decolonial y Latinoamericano." Anduli, no. 20 (2021): 97–115. http://dx.doi.org/10.12795/anduli.2021.i20.06.

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An exploration of the main theoretical contributions of the decolonial perspective and critical feminisms leads us to theoretical and epistemological discussions and proposals of Latin American and decolonial feminisms. The combination of these critical theories has allowed a change in the analytical perspectives implemented when researching the realities of women in Latin America, particularly the realities of indigenous, Afro-descendant, mestizao, mulatta and impoverished women. Furthermore, it has identified and questioned the proliferation of the discursive colonialism of hegemonic feminism, which hid the colonial history of the continent with its patriarchal, capitalist, Eurocentric and racist logics. This article proposes a bibliographical review that introduces fundamental concepts of Latin American and decolonial feminisms, such as gender coloniality. Furthermore, it presents some of the main contributions and discussions about gender organizations prior to colonization and the consequences of the implantation of modern/colonial patriarchy. In conclusion, this paper proposes several critical theoretical tools and categories useful for addressing research from a decolonial and Latin American feminist framework.

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Kazuko, Watanabe. "Militarism, colonialism, and the trafficking of women: “Comfort women” forced into sexual labor for Japanese soldiers." Bulletin of Concerned Asian Scholars 26, no. 4 (December 1994): 3–17. http://dx.doi.org/10.1080/14672715.1994.10416165.

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Sharma, Dr Deepali. "Women in Patriarchy: A Study of Sexual Colonialism in Colleen McCullough’s The Thorn Birds." SMART MOVES JOURNAL IJELLH 8, no. 7 (July 22, 2020): 52–59. http://dx.doi.org/10.24113/ijellh.v8i7.10656.

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Colleen McCullough, a famous Australian women novelist, extensively deals with the issue of sexual colonization by exhibiting the fact that this world belongs to men not to women where women suffer and men cause them pain. Meggie, the central character in the novel is shown as the victim, sufferer and the colonized individual and Paddy, Ralph and Luke are shown as the epitome of the British colonizers who misused, misbehaved and degraded the women during their colonial rule. The novelist while sketching women characters does not asseverate as ostensible women of letters but for the delineation of patriarchy in the novel The Thorn Birds which clearly manifests her declivity in the vicinity of the infringement with women in Australian society.

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Leal, Maria Luísa. "Escritas literárias de uma deslocação histórica: o “retorno” / Literary Writings of a Historical Displacement: The “Return”." Revista do Centro de Estudos Portugueses 39, no. 61 (August 26, 2019): 87. http://dx.doi.org/10.17851/2359-0076.39.61.87-99.

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Resumo: Como é que três escritoras oriundas de Angola e Moçambique representam, em três romances escritos em 2009 e 2011, o movimento de retorno forçado a Portugal em 1975? Como se articulam memórias individuais e história? Quais as implicações da focalização narrativa? Estas e outras questões decorrem do quadro histórico e teórico representado nos romances: o do Portugal colonial e pós-colonial. O conceito de “retorno” permite aprofundar a questão da identidade individual e nacional e avançar algumas reflexões sobre um tema que ganha se cruzarmos diferentes ferramentas teóricas: estudos pós-coloniais, imagologia, estudos de género e narratologia.Palavras-chave: retornados; identidade; subjetividade; colonialismo; pós-colonialismo.Abstract: How do three women writers from Angola and Mozambique represent, in novels written in 2009 and 2011, the historic movement of forced return to Portugal in 1975? How are individual memoirs and history articulated, and what are the implications of narrative focus? These and other questions are the result of the historical and theoretical framework represented in the novels: that of colonial and post-colonial Portugal. The concept of “return” allows us to deal with individual and national identity issues, and suggest some reflections on a theme that gains ground if we cross different theoretical tools: Post-Colonial Studies, Imagology, Gender Studies and Narratology. Keywords: returnees; identity; subjectivity; colonialism; post-colonialism.

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Journal articles on the topic 'Women and colonialism'

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