Reclaiming the Voice of the ‘Third World Woman’

Grewal, Kiran

doi:10.1080/1369801x.2012.730861

Cited by 16 publications

(7 citation statements)

References 19 publications

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“…Grewal's analysis of the 'authentic voice' exposes the entanglements of positionality (Grewal, 2009(Grewal, , 2012(Grewal, , 2017. Her examination of widely read testimonies of victims of rape by Muslim men reveals that their broad visibility in the West was due not only to their ability to fulfil the criteria of 'real rape' (i.e.…”

Section: Positionality and Co-optionmentioning

confidence: 99%

“…Similarly, she argues that the approach to gender-based violence by influential collectives like the French Ni Putes ni Soumises and famous activists like Ayaan Hirsi Ali, the Somali born Dutch-American who supported US-imperial wars, exposes a rhetoric that serves to pit feminism against anti-racism and which ultimately works to the detriment of non-white/immigrant women. Although Grewal subscribes to criticism of Hirsi Ali – perpetuating an image of an orientalist monolithic Islam, building a political career on the denigration of Muslims, strategically using ‘the language of “lived experience” to justify an intolerant and exclusionary message’ (2012: 572) – she acknowledges that the issues she raises (as well as the French collective) respond to genuine and widespread concerns regarding gender-based violence in immigrant communities. The ‘failure to translate the theorizing of postcolonial feminism into a politics that reconciles the demands of countering both racism and sexism’ has left ‘many non-white women trapped between the two’ (p. 571).…”

Section: Positionality and Co-optionmentioning

confidence: 99%

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Cologne and the (un)making of transnational approaches to sexual violence

Garraio

2020

European Journal of Women's Studies

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The sexual assaults reported on New Year’s Eve 2015 in Cologne posed major challenges to feminists struggling with the tensions and entanglements of feminism, imperialism, racism, xenophobia, Islamophobia, sexism and nationalism. The aim of the present article is to examine these tensions through an analysis of the pressures framing the positionality of discourses. It examines how feminists, framed by the larger Western debates about the ‘failure of multiculturalism’ and the global Islamophobia underpinning the ‘war on terror’ era, engaged with the moral panic which pervaded the mediatization of the assaults. It argues that feminist initiatives like #ausnahmslos’, which situated anti-racism at the core of any engagement for gender equality, were a reaction to the femonationalist approach to the events pervading the media and the political debate, and attempts to counter arguments which associated the sexual assaults with cultural practices imported through (Muslim) immigration and which demanded (or condoned) stricter immigration laws and state surveillance of Muslims. Then, this article addresses the challenges posed by some feminists from Germany and from North African countries and/or with a Muslim background, who argued that the analysis of Cologne should address the religious-cultural background of the suspects. The article argues that the difficulty in engaging with their contributions in Germany derives from internal pressures, namely the risk of having their arguments co-opted by Islamophobic and anti-immigration agendas. By pointing at the role of positionality in defining priorities in a globalized world, this article addresses the constraints and potentials in developing transnational approaches to sexual violence.

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Section: Positionality and Co-optionmentioning

confidence: 99%

Section: Positionality and Co-optionmentioning

confidence: 99%

Cologne and the (un)making of transnational approaches to sexual violence

Garraio

2020

European Journal of Women's Studies

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“…I, like Samie (2017), find the lack of questioning broader structural, political and mediated representations short-sighted, ignorant of the ubiquity of powerful forces of social exclusion and alienation. What's more, the writer (who is often but not always White, Western and secular) speaks from a position of individuality whilst often conferring representation to a collectivised Other (for further debate see Grewal, K, 2012).…”

Section: Colonial Re/presentationsmentioning

confidence: 99%

“…Erasing, at the same time, the many sporting stories, desires and pleasures of women of color, who may see their lived experiences differently from homogenising representations. Thus, the writer absolves his/her responsibility, citing the words of the subaltern subject as "proof" of their subjectivities, as articulated by "them" in their own words (Grewal, K, 2012). What this standpoint does not and cannot say is the ways in which their (meaning: the writer and the subaltern subjects') realities may be connected across time and space (see below).…”

Section: Colonial Re/presentationsmentioning

confidence: 99%

Not Just Merely Different: Travelling Theories, Post-Feminism and the Racialized Politics of Women of Color

Ratna

2018

Sociology of Sport Journal

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When even the so-called “critical” scholarship about women of color and sport, mostly speaks to cultural tropes of difference, the possibility of recovering alternative knowledges becomes limited. For me, uncovering persistent problems from within this field of study, is an essential step to better recovering diverse representations of difference, that are sometimes consciously, and at other times inadvertently, erased. Adding my voice to a number of sport scholars who advocate a decolonising approach, I urge contemporary researchers to theoretically reconsider, and to re-frame, their analysis of difference. In this paper, I do so by utilizing a transnational feminist lens; addressing the transient boundaries of space, identity, belonging, and knowledge production. I specifically elucidate how difference is made, and not just experienced. Through this theoretical intervention, I make an original case for how the “critical” can be put back into critical studies of race, sport and gender.

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“…Meyers has resources for taking the postcolonial insights on board, because of her emphasis on listener reception—and its potential defects. But it might be useful to acknowledge that ambiguous interpellations, and not just a lack of empathy, are endemic to testimony as a genre; fighting against savior interpellations will always be part of the nature of the human rights beast (see Grewal ). Meyers has written a powerful book that both rigorously defends and literally shows us the enormous moral and emotional power of victims' first‐person stories.…”

Section: The Postcolonial Politics Of Empathymentioning

confidence: 99%

Victims' Stories and the Postcolonial Politics of Empathy

Khader

2018

Metaphilosophy

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This paper discusses Diana Meyerss book in light of postcolonial feminist insights. It argues that though Meyerss defense of empathy is admirably sensitive to the ways philosophical concepts and popular discourses can undermine our empathetic capacities, building a human rights culture requires attention to the relational and distributional dimensions of empathy. Meyerss criticism of the expectation of moral purity from victims attests to the richness of her work on agency and helps dismantle unduly narrow conceptions of who counts as a victim of a human rights violation. Meyerss argument for empathy over sympathy is especially useful for understanding culturally encoded forms of degradation. However, human rights violations are caused not only by empathy deficits; they are caused also by empathy excesses toward some people and savior mentalities that can coexist with empathy. Empathy should be supplemented by a political analysis that helps us identify the causes of global injustice.

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Reclaiming the Voice of the ‘Third World Woman’

Cited by 16 publications

References 19 publications

Cologne and the (un)making of transnational approaches to sexual violence

Cologne and the (un)making of transnational approaches to sexual violence

Not Just Merely Different: Travelling Theories, Post-Feminism and the Racialized Politics of Women of Color

Victims' Stories and the Postcolonial Politics of Empathy

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