By Basuli Deb
This publication bargains a transnational feminist reaction to the gender politics of torture and terror from the perspective of populations of colour who've end up linked to acts of terror. utilizing the conflict on Terror in Afghanistan and Iraq, this booklet revisits different such racialized wars in Palestine, Guatemala, India, Algeria, and South Africa. It attracts broadly on postcolonial literature, images, movies, tune, interdisciplinary arts, media/new media, and activism, becoming a member of the bigger dialog approximately human rights via addressing the matter of a pervasive public false impression of terrorism conditioned through a international and family coverage standpoint. Deb presents an alternate realizing of terrorism as progressive dissent opposed to injustice via a postcolonial/transnational lens. the quantity brings counter-terror narratives into discussion with ideologies of gender, race, ethnicity, nationality, type, and faith, addressing the location of girls as either perpetrators and goals of torture, and the probabilities of a discussion among feminist and queer politics to confront securitized regimes of torture. This e-book explores the connection during which social and cultural texts stand with admire to legacies of colonialism and neo-imperialism in a global of transnational feminist solidarities opposed to postcolonial wars on terror.
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Additional resources for Transnational Feminist Perspectives on Terror in Literature and Culture
Thus India becomes crucial in my argument about how the politics of terror that marched in the name of European modernity have been handed down from the colonial to the postcolonial administration. While India joined the 1955 Asian-African Conference in the Indonesian city of Bandung as an independent nation, Algeria joined the conference as a French colony that would win liberation in 1962. The Conference was the first step toward the 1961 Non-Aligned Movement, established to retain the sovereignty of the “Third World” against superpower politics.
The category of the queer in this monograph signifies sexual orientation as well as alternative understandings of identity/phenomenon. Queer also becomes an avenue for examining the demonization of entire populations as terrorists. In other words, queer here functions as a positionality—relationally and oppositionally to the ethno-racial norm and the norm’s pathologization of the dissident politics of the other as terror and hence queer. It also functions substantively by addressing the materiality of bodies that are pathologized as aberrant.
Such cross-border feminist and queer inquiries decolonize and dislodge militarized myths of femininities, masculinities, and queerness long held in place by imperial dominance, and contests the forward march of empires under the banner of gender liberation. Transnational feminism becomes an important tool of critical inquiry into such a racialized gender politics of terror as it forges strategic possibilities of discursive/material solidarities among women of color across various geopolitical and historical contexts to address colonial and neo-colonial domination.