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Summary

Postcolonial feminist philosophy foregrounds and analyzes the impact of colonial histories and Western imperialism on racialized gender constructions within and across geopolitical locales.  A central intervention is the exposure and critique of white/Anglo Western cultural and racial assumptions grounding universal applications of the term “woman” to identify, assess, and (mis)diagnose agential (inter)subjectivity, patriarchal victimization, and feminist struggles for autonomy in non-Western contexts.  In addition to critiques of Western feminist reductions of third world women to passive victims in need of Anglo saviors, postcolonial feminist philosophy takes as a central concern the consequences of indigenous adaptations of heteropatriarchy on nationalist, anti-colonial, anti-capitalist and anti-racist struggles in the global South.

Key works Chandra Talpade Mohanty's groundbreaking 1984 essay, "Under Western Eyes: Feminist Scholarship and Colonial Discourses" (Mohanty 1984), elaborates a trenchant critique against the totalizing tendencies of Western feminism and its discursive colonization of third world women.  Of similar impact in defining the central problematic in postcolonial feminism is Gayatri Spivak's "Can the Subaltern Speak" (Spivak 1988), wherein she analyzes the Western imperialist over-determination of the subaltern woman such that the very capacity for her to speak and be heard beyond Eurocentric epistemic limitations comes into question.  Trinh T. Minha's Woman, Native, Other: Writing Postcoloniality and Feminism (Minha 1989) theorizes "difference" both as it is used to objectify and dehumanize third world women and women of color as well as the need to re-conceive it as a source of insight for liberatory multicultural feminist avenues.  Uma Narayan (Narayan 2001) departs from this central Women of Color and postcolonial feminist theorizing of cultural difference as a source of liberatory meaning-making, identifying contradictions generated in both Western and Indian contexts about the "traditional" violences against women and the need to mine these contradictions for non-reductive feminist meaning-making.
Introductions Spivak 1988; Narayan 2001; Minha 1989; Mohanty 1991.
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  1. Self as postcolonial pastiche: Historical Artifact and Multicultural Ideal 'in'.Eduardo Manuel Duarte - forthcoming - Philosophy of Education.
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  2. Post colonial.Emmanuel C. Eze - forthcoming - African Philosophy: A Critical Reader.
  3. Decolonizing Feminism: Transnational Feminism and Globalization Margaret McLaren (ed). New York: Rowman & Littlefield, 2017.Gertrude James González de Allen - forthcoming - Hypatia:1-4.
  4. Afrocentricity, politics and the problem of identity.K. Hytten - forthcoming - Philosophy of Education.
  5. From Opposition to Creativity: Saba Mahmood’s Decolonial Critique of Teleological Feminist Futures.Muhammad Velji - forthcoming - Hypatia.
    Saba Mahmood’s anthropological work studies the gain in skills, agency and capacity building by the women’s dawa movement in Egypt. These women increase their virtue toward the goal of piety by following dominant, often patriarchal norms. Mahmood argues that “teleological feminism” ignores this gain in agency because this kind of feminism only focuses on opposition or resistance to these norms. In this paper I defend Mahmood’s “anti-teleological” feminist work from criticisms that her project valorizes oppression and has no vision for (...)
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  6. Cis Feminist Moves to Innocence.Nora Berenstain - 2024 - Hypatia:1-9.
    Cis moves to innocence are rhetorical moves by which cisgender feminists falsely position their failure to engage with structures of transmisogyny as epistemically and morally virtuous. The notion derives from Tuck and Yang’s (2012) concept of settler moves to innocence and Mawhinney’s (1998) concept of white moves to innocence. This piece considers the case study of Manne’s (2017) work, in which she purports to offer a unified account of misogyny while explicitly refusing to consider transmisogyny. The justification she provides is (...)
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  7. Reproductive Violence and Settler Statecraft.Elena Ruíz, Nora Berenstain & Nerli Paredes-Ruvalcaba - 2023 - In Sanaullah Khan & Elliott Schwebach (eds.), Global Histories of Trauma: Globalization, Displacement and Psychiatry. Routledge. pp. 150-173.
    Gender-based forms of administrative violence, such as reproductive violence, are the result of systems designed to enact population-level harms through the production and forcible imposition of colonial systems of gender. Settler statecraft has long relied on the strategic promotion of sexual and reproductive violence. Patterns of reproductive violence adapt and change to align with the enduring goals and evolving needs of settler colonial occupation, dispossession, and containment. The U.S. Supreme Court’s recent decision to end the constitutional right to abortion in (...)
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  8. 'Theorizing "Linguistic" Hermeneutical Injustice as a Distinctive Kind of "Intercultural" Epistemic Injustice'.Alicia García Álvarez - 2022 - In Noelia Bueno Gómez & Salvador Beato Bergua (eds.), Intercultural Approaches to Space and Identity. Nova Science.
    Literature on epistemic injustice has grown tremendously as an increasingly rich and diverse body of work in recent years. From the point of view of intercultural and anticolonial discussions, contemporary contributions have also helped to illuminate how epistemic injustice and other forms of cultural domination might be related to essential processes within the structures of colonial and racial supremacy. -/- This proposal aims to contribute to such relevant and illuminating discussions by focusing on the role that language and culture might (...)
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  9. Theorizing ‘Linguistic’ Hermeneutical Injustice as a Distinctive Kind of ‘Intercultural’ Epistemic Injustice.Alicia García Álvarez & Alicia García Álvarez - 2022 - Nova Science.
    Literature on epistemic injustice has grown tremendously as an increasingly rich and diverse body of work in recent years. From the point of view of intercultural and anticolonial discussions, contemporary contributions have also helped to illuminate how epistemic injustice and other forms of cultural domination might be related to essential processes within the structures of colonial and racial supremacy. -/- This proposal aims to contribute to such relevant and illuminating discussions by focusing on the role that language and culture might (...)
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  10. Monja, madre y maestra: La instrucción y los ideales subjetivos femeninos en la historia de la educación de las mujeres en México, desde una crítica de la colonialidad.Astrid Dzul Hori - 2022 - Cognita. Revista Política, Gobierno y Sociedad 8:75-101.
    El objetivo del presente artículo es problematizar conceptualmente la instrucción y la educación a partir del análisis filosófico de tres ideales subjetivos fundamentales dentro de la educación femenina en México: la monja, la madre y la maestra. El análisis se desarrolla a través del método genealógico foucaultiano y del concepto de interseccionalidad entre raza, clase, género y sexualidad de María Lugones. Se propone introducir la instrucción como categoría inseparable de la raza, la clase, el género y la sexualidad, para entender (...)
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  11. Planetary activism at the end of the world: Feminist and posthumanist imaginaries beyond Man.Sanna Karkulehto, Aino-Kaisa Koistinen & Nóra Ugron - 2022 - European Journal of Women's Studies 29 (4):577-592.
    We are currently experiencing a planetary crisis that will lead, if worst comes to worst, to the end of the entire world as we know it. Several feminist scholars have suggested that if the Earth is to stay livable for humans and nonhumans alike, the ways in which many human beings – particularly in the wealthy parts of the world, infested with Eurocentrism, colonialism, neoliberalism, and capitalism – inhabit this planet requires radical, ethical, and political transformation. In this article, we (...)
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  12. Decolonial Feminism in Abya Yala: Caribbean, Meso, and South American Contributions and Challenges.Yuderkys Espinosa Miñoso, Maria Lugones & Nelson Maldonado-Torres (eds.) - 2022 - Rowman & Littlefield Publishers.
    This book provides an introduction to the key arguments in decolonial feminism, particularly, the coloniality of gender, the critique of white and Eurocentric feminisms, the imbrication between gender, race, and colonialism, feminicides, and the coloniality of democracy and public institutions.
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  13. Women of Color Structural Feminisms.Elena Ruíz - 2022 - In Shirley-Anne Tate (ed.), The Palgrave Handbook on Critical Race And Gender.
    One way to track the many critical impacts of women of color feminisms is through the powerful structural analyses of gendered and racialized oppression they offer. This article discusses diverse lineages of women of color feminisms in the global South that tackle systemic structures of power and domination from their situated perspectives. It offers an introduction to structuralist theories in the humanities and differentiates them from women of color feminist theorizing, which begins analyses of structures from embodied and phenomenological st¬¬andpoints--with (...)
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  14. Postcolonial and Decolonial Feminisms.Elena Ruíz - 2022 - In The Oxford Handbook of Feminist Philosophy.
    In recent years postcolonial and decolonial feminisms have become increasingly salient in philosophy, yet they are often deployed as conceptual stand-ins for generalized feminist critiques of eurocentrism (without reference to the material contexts anti-colonial feminisms emanate from), or as a platform to re-center internal debates between dominant European theories/ists under the guise of being conceptually ‘decolonized’. By contrast, this article focuses on the specific contexts, issues and lifeworld concerns that ground anti-colonial feminisms and provides a brief survey of the literature. (...)
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  15. ‘Re-existence’ of women Cambodian religious leaders: decolonial possibilities using insights from feminist relational theory and postsecular feminism.Lara K. Schubert - 2022 - Journal of Global Ethics 18 (1):171-187.
    Feminist relational theory can provide a theoretical framework for understanding and affirming the agency of women Cambodian religious leaders; an agency that can be overlooked if one assumes it co...
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  16. The Radical Limits of Decolonising Feminism.Suzanne C. Persard - 2021 - Feminist Review 128 (1):13-27.
    From yoga to the Anthropocene to feminist theory, recent calls to ‘decolonise’ have resulted in a resurgence of the term. This article problematises the language of the decolonial within feminist theory and pedagogy, problematising its rhetoric, particularly in the context of the US. The article considers the romanticised transnational solidarities produced by decolonial rhetoric within feminist theory, asking, among other questions: What are the assumptions underpinning the decolonial project in feminist theory? How might the language of ‘decolonising’ serve to actually (...)
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  17. Oxford Handbook of Feminist Philosophy.Ásta Sveinsdóttir & Kim Q. Hall (eds.) - 2021
    This exciting new Handbook offers a comprehensive overview of the contemporary state of the field in feminist philosophy. The editors' introduction and forty-five essays cover feminist critical engagements with philosophy and adjacent scholarly fields, as well as feminist approaches to current debates and crises across the world. Authors cover topics ranging from the ways in which feminist philosophy attends to other systems of oppression, and the gendered, racialized, and classed assumptions embedded in philosophical concepts, to feminist perspectives on prominent subfields (...)
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  18. Sylvia Tamale: Decolonization and Afro-Feminism: Ottawa, Daraja Press, 2020, ISBN: 9781988832494. [REVIEW]Emmah Khisa Senge Wabuke - 2021 - Feminist Legal Studies 30 (1):121-123.
  19. The Drama of Chinese Feminism: Neoliberal Agency, Post-Socialist Coloniality, and Post-Cold War Transnational Feminist Praxis.Shana Ye - 2021 - Feminist Studies 47 (3):783-812.
  20. Appeal to Women’s Experience in Ethics: Lessons from Feminism and the Challenge from Postcolonial Critique.Lai-Shan Yip - 2021 - Feminist Theology 30 (1):52-66.
    Appeal to women’s experience for moral delineation in theological ethics has been perplexed by the issue of cultural diversity and colonialism as raised by postcolonial critique. This paper aims to examine the debates from Third-World feminism and Christian feminism in dealing with difference and solidarity, leading to the call for contextual analysis and related power mappings. Margaret A. Farley’s proposal for sexual ethics in Just Love will then serve as an example to discuss how the search for common morality among (...)
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  21. Violent Attachments.Hagar Kotef - 2020 - Political Theory 48 (1):4-29.
    Drawing on feminist and queer critiques that see violence as constitutive of identities, this essay points to subject-positions whose construction is necessarily conditioned by exercising violence. Focusing on settler colonialism, I reverse the optics of the first set of critiques: rather than seeing the self as taking form through the injuries she suffers, I try to understand selves that are structurally constituted by causing injury to others. This analysis refuses the assumption that violence is in conflict with identity, and that, (...)
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  22. Colonial mind, Colonised body: Structural violence and incarceration in Aotearoa.Elese B. Dowden - 2019 - Parrhesia 1 (30):88-102.
    There is an inherent link between colonisation and carceral institutions, and in this paper I aim to illuminate and critically review the philosophical implications of prison structures in relation to coloniality. I draw on the work of Lewis Gordon, Frantz Fanon & Nelson Maldonado-Torres in arguing that physical incarceration not only colonises the body, but the mind too, as a form of structural violence. In order to establish an existential phenomenological framework for coloniality in incarceration, I also make reference to (...)
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  23. Is Universalism the Cause of Feminist Complicity in Imperialism?Serene Khader - 2019 - Social Philosophy Today 35:21-37.
    Global and transnational feminist praxis has long faced a seemingly inexorable dilemma. Universalism is often charged with causing feminist complicity in imperialism. In spite of this, it seems clear that feminists should not embrace relativism; feminism is, after all, a view about how certain types of treatment based on gender are wrong. This article clears the path for an anti-imperialist feminist universalism by showing how feminist complicity in imperialism is not caused by the fact of having universalist normative commitments. What (...)
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  24. Dialoguing the Varkari Tradition.Monika Kirloskar-Steinbach - 2019 - In Brian Black & Chakravarthi Ram-Prasad (eds.), In Dialogue with Classical Indian Traditions. London, Vereinigtes Königreich: pp. 145-159.
    My paper seeks to set up a relation between two types of dialogue: The first type comes into play between female sants of the Maharashtrian Vārkarī tradition and their god Viṭṭalā, who though being physically absent was said to be moved through the devotion of his devotee to intervene in her life. Characteristic of this dialogue seems to be the deep bonding between such a sant and her god such that he even understood, and was moved by, her role-based concerns (...)
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  25. The Secret Life of Violence.Elena Ruíz - 2019 - In Dustin J. Byrd & Seyed Javad Miri (eds.), Frantz Fanon and Emancipatory Social Theory. Brill.
    This chapter proceeds in two ways. First, I argue that Fanon’s structural witnessing of racism yields important insights about the nature of violence that challenges the settler colonial concept of violence as the extra-legal use of force. Second, I argue that his analysis of violence is insufficient for combating colonial racism and violence because, using the terms of his own analysis, it leaves intact logics and mechanisms that allow racism to structurally renew itself in perpetuity: violence against women. Without a (...)
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  26. Sexual Difference and Decolonization: Oyĕwùmí and Irigaray in Dialogue about Western Culture.Azille Coetzee & Annemie Halsema - 2018 - Hypatia 33 (2):178-194.
    In this article we aim to show the potential of cross-continental dialogues for a decolonizing feminism. We relate the work of one of the major critics of the Western metaphysical patriarchal order, Luce Irigaray, to the critique of the colonial/modern gender system by the Nigerian feminist scholar Oyĕrónké Oyĕwùmí. Oyĕwùmí's work is often rejected based on the argument that it is empirically wrong. We start by problematizing this line of thinking by providing an epistemological interpretation of Oyĕwùmí's claims. We then (...)
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  27. Colonialism.Marie Draz - 2018 - In Karin Sellberg (ed.), Gender: Time. Boston, MA, USA: pp. 219-231.
  28. Islamist Women's Agency and Relational Autonomy.Ranjoo Seodu Herr - 2018 - Hypatia 33 (2):195-215.
    Mainstream conceptions of autonomy have been surreptitiously gender-specific and masculinist. Feminist philosophers have reclaimed autonomy as a feminist value, while retaining its core ideal as self-government, by reconceptualizing it as “relational autonomy.” This article examines whether feminist theories of relational autonomy can adequately illuminate the agency of Islamist women who defend their nonliberal religious values and practices and assiduously attempt to enact them in their daily lives. I focus on two notable feminist theories of relational autonomy advanced by Marina Oshana (...)
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  29. The Hermeneutics of Mexican-American Political Philosophy.Elena Ruíz - 2018 - Inter-American Journal of Philosophy 9 (2):45-57.
    Este artículo aborda la prominencia de las actitudes colonialistas en tradiciones anti-coloniales, observando la capacidad del racismo sexista para adaptarse en la filosofía política Mexicano-Estadounidense. Señalo un paralelo entre el uso de universales culturales en el pensamiento hermenéutico y la continuación de mecanismos interpretativos colonialies en los debates centrales de la filosofía política Mexicano-Estadounidense. Basándome en pensamiento comparativo indígena de resistencia anticolonial, advierto contra tales tendencias excluyentes y mimetismas en un momento tan crítico de la formación de campo, mientras resaltando (...)
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  30. Sylvia Wynter’s Decolonial Rejoinder to Judith Butler’s Ethics of Vulnerability.Tiffany N. Tsantsoulas - 2018 - Symposium 22 (2):158-177.
    Judith Butler argues for collective liberatory action grounded in ontological vulnerability. Yet descriptive social ontology alone provides neither normative ethical prescriptions nor direction for political action. I believe Butler tries to overcome this gap by appealing to equality as an ethical ideal. In this article, I reconstruct how equality operates in her transition from ontological vulnerability to prescriptive commitments. Then, turning to Sylvia Wynter, I argue Butler's uncritical use of equality constrains the radical direction of her liberatory goals—firstly because it (...)
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  31. From the Love Studio.Asma Abbas - 2017 - Hypatia 32 (1):199-204.
  32. Living a feminist life.Aalya Ahmad - 2017 - Contemporary Political Theory 18 (2):125-128.
  33. Can Non‐Europeans Philosophize? Transnational Literacy and Planetary Ethics in a Global Age.Nikita Dhawan - 2017 - Hypatia 32 (3):488-505.
    Defenders of the Enlightenment highlight the long neglected anticolonial writings of thinkers like Immanuel Kant, which serve as a corrective to the misrepresentation of the Enlightenment's epistemological investment in imperialism. One of the most pervasive repercussions of the claim that the Enlightenment was always already anti-imperial is that postcolonial critique is rendered redundant, and the project of decolonizing European philosophy becomes unnecessary. Contesting the exoneration of Enlightenment philosophers of racism and sexism, this article debunks the claim that Kantian cosmopolitanism was (...)
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  34. Contested Terrains of Women of Color_ and _Third World Women.Saba Fatima, Kristie Dotson, Ranjoo Seodu Herr, Serene J. Khader & Stella Nyanzi - 2017 - Hypatia 32 (3):731-742.
    This piece contextualizes a discussion by liminal feminists on the identifiers ‘women of color’ and ‘Third World women’ that emerged from some uncomfortable and constructive conversations at the 2015 FEAST conference. I focus on concerns of marginalization and gatekeeping that are far too often reiterated within the uneasy racial dynamics among feminist philosophers.
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  35. “Non-Idealizing Abstraction” as Ideology: Non-Ideal Theory, Intersectionality, and the Power Dynamics of Oppression.Youjin Kong - 2017 - Social Philosophy Today 33:155-171.
    Recently, social and political philosophers have shown increased interest in the ideological nature of ideal theory and the importance of non-ideal theory. Charles Mills, who sparked recent critiques of ideal theory, invokes the notion of “non-idealizing abstractions” and argues that these are helpful when applying non-ideal theory. In contrast, I argue that the notion of non-idealizing abstractions is not a helpful tool for non-ideal theory. I suspect that it pays insufficient attention to the actual power dynamics of oppression, which significantly (...)
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  36. Introduction: Contested Terrains.Shelley Park & Ranjoo Seodu Herr - 2017 - Hypatia 32 (3):477-487.
    Editors' introduction to a special issue of Hypatia on "Contested Terrains: Women of Color, Third World Women, Feminisms and Geopolitics.
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  37. What Does It Mean to Be a Postcolonial Feminist? The Artwork of Mithu Sen.Sushmita Chatterjee - 2016 - Hypatia 31 (1):22-40.
    This article examines what the work of New Delhi-based artist Mithu Sen brings to thinking about being a postcolonial feminist. Using images from Sen's solo exhibit in New Delhi and New York titled Half Full, I theorize on the complexities that proliferate when thinking about postcolonial feminism. Sen's images play with “an” identity to showcase the hybrid and mobile configuration of postcolonial subjectivity. Sen's provocative aesthetic urges us to rethink defining a set of conditions or tenets for postcolonial feminism. Rather, (...)
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  38. Can Transnational Feminist Solidarity Accommodate Nationalism? Reflections from the Case Study of Korean “Comfort Women”.Ranjoo Seodu Herr - 2016 - Hypatia 31 (1):41-57.
    This article aims to refute the “incompatibility thesis” that nationalism is incompatible with transnational feminist solidarity, as it fosters exclusionary practices, xenophobia, and racism among feminists with conflicting nationalist aspirations. I examine the plausibility of the incompatibility thesis by focusing on the controversy regarding just reparation for Second World War “comfort women,” which is still unresolved. The Korean Council at the center of this controversy, which advocates for the rights of Korean former comfort women, has been criticized for its strident (...)
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  39. Do Muslim Women Need Freedom.Serene J. Khader - 2016 - Politics and Gender 2 (4).
  40. Implied Consent and Sexual Assault: Intimate Relationships, Autonomy, and Voice by Michael Plaxton. [REVIEW]Lucinda Vandervort - 2016 - Canadian Journal of Women and the Law 28:697-702.
    This is a review and critical commentary on Michael Plaxton's 2015 book, Implied Consent and Sexual Assault, in which he proposes that the legal definition of sexual consent be amended to permit sexual partners to define the terms and conditions of sexual consent in accordance with private "normative commitments" between themselves. The proposed "reform" is intended to permit an individual to agree to be a party to sexual activity that would otherwise constitute sexual assault under Canadian law. For reasons explained (...)
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  41. Subjectivity in Motion: Caribbean Women's (Dis)Articulations of Being from Fanon/Capécia to the Wonderful Adventures of Mrs. Seacole in Many Lands.Myriam J. A. Chancy - 2015 - Hypatia 30 (2):434-449.
    In this essay I show that texts by early Caribbean women writers, such as the Wonderful Adventures of Mrs. Seacole in Many Lands, reveal and resist the effects of colonial paradigms by leaving textual traces of how such paradigms can effectively be countered and overturned. I arrive at such a reading of Seacole via an analysis of Frantz Fanon's reading of Mayotte Capécia's turn-of-the-century novel, Je suis martiniquaise, in light of advances in postcolonial and feminist theory. I argue that doing (...)
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  42. When Love and Violence Meet: Women's Agency and Transformative Politics in Rubaiyat Hossain's Meherjaan.Elora Halim Chowdhury - 2015 - Hypatia 30 (4):760-777.
    In official and unofficial histories, and in cultural memorializations of the 1971 war for Bangladeshi independence, the treatment of women's experiences—more specifically the unresolved question of acknowledgment of and accountability to birangonas, “war heroines” —has met with stunning silence or erasure, on the one hand, or with narratives of abject victimhood, on the other. By contrast, the film Meherjaan revolves around the stories of four women during and after the war, and most centrally the relationship between a Bengali woman and (...)
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  43. Gender Justice and Development: Vulnerability and Empowerment.Eric Palmer (ed.) - 2015 - Routledge.
    Vulnerability and empowerment are central concepts of contemporary development theory and ethics. Vulnerability associated with human interdependence is a wellspring of values in care ethics, while vulnerability arising from social problems demands remedy, of which empowerment is frequently the just form. Development planners and aid providers focus upon improving the wellbeing of the most vulnerable – especially women – by empowering them economically, socially and politically. -/- Both vulnerability and empowerment are considered in this volume. Jay Drydyk argues that empowerment (...)
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  44. Change Your Look, Change Your Luck: Religious Self-Transformation and Brute Luck Egalitarianism.Muhammad Velji - 2015 - Res Philosophica 92 (2):453-471.
    My intention in this paper is to reframe the practice of veiling as an embodied practice of self-development and self- transformation. I argue that practices like these cannot be handled by the choice/chance distinction relied on by those who would restrict religious minority accommodations. Embodied self- transformation necessarily means a change in personal identity and this means the religious believer cannot know if they will need religious accommodation when they begin their journey of piety. Even some luck egalitarians would find (...)
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  45. Reclaiming Third World Feminism: Or Why Transnational Feminism Needs Third World Feminism.Ranjoo Seodu Herr - 2014 - Meridians: Feminism, Race, Transnationalism 12 (1).
    Third World and transnational feminisms have emerged in opposition to white second-wave feminists’ single-pronged analyses of gender oppression that elided Third World women’s multiple and complex oppressions in their various social locations. Consequently, these feminisms share two “Third World feminist” mandates: First, feminist analyses of Third World women’s oppression and resistance should be historically situated; and second, Third World women’s agency and voices should be respected. Despite these shared mandates, they have diverged in their proper domains of investigation, with transnational (...)
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  46. Topographies of Flesh: Women, Nonhuman Animals, and the Embodiment of Connection and Difference.Jennifer McWeeny - 2014 - Hypatia 29 (2):269-286.
    Because of risks of essentialism and homogenization, feminist theorists frequently avoid making precise ontological claims, especially in regard to specifying bodily connections and differences among women. However well-intentioned, this trend may actually run counter to the spirit of intersectionality by shifting feminists' attention away from embodiment, fostering oppressor-centric theories, and obscuring privilege within feminism. What feminism needs is not to turn from ontological specificity altogether, but to engage a new kind of ontological project that can account for the material complexity (...)
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  47. Musing: Spectral Phenomenologies: Dwelling Poetically in Professional Philosophy.Elena Flores Ruíz - 2014 - Hypatia 29 (1):196-204.
  48. Settler Traditions of Place: Making Explicit the Epistemological Legacy of White Supremacy and Settler Colonialism for Place-Based Education.Gardner Seawright - 2014 - Educational Studies: A Jrnl of the American Educ. Studies Assoc 50 (6):554-572.
    With the rise of place-based models of education, credence needs to be given to epistemological traditions that curate individual understandings of and relations to the social world (i.e., places). The epistemological traditions that have been shared across generations of North American settler colonialists are at the center of this article. The dominant epistemology of settler society provides racialized, anthropocentric, and capitalistic understandings of places. Relations to place are cultivated through particular conceptions of nature, private property, and personhood, which remain at (...)
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  49. Nehruvian Science and Postcolonial India.David Arnold - 2013 - Isis 104 (2):360-370.
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  50. Mondi (post)coloniali. Considerazioni su razza, genere e sesso, soggettività e temporalità.Karina Bidaseca - 2013 - Scienza and Politica. Per Una Storia Delle Dottrine 25 (49).
    Starting from a comparison with post-colonial studies, the essay focuses on the importance of activating a South/South dialogue in order to analyze both the genealogies and legacies of colonialism and the violent tensions that cross the contemporary colonies. Inside this perspective, a fundamental place is dedicated to feminist reflection, from the critique of a western «salvationist» feminism to the idea of a «third feminism» or border feminism: new conceptual instruments and new theoretical practices through which we can re-write the relations (...)
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