Complex Communication and Decolonial Struggles: The Forging of Deep Coalitions through Emotional Echoing and Resistant Imaginations

Medina,

doi:10.5325/critphilrace.8.1-2.0212

Cited by 7 publications

(10 citation statements)

References 11 publications

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“…The decolonial theorists' conception of liminality accords with the open‐endedness of this phenomenon noted by management scholars across a range of domains (Söderlund & Borg, 2018). In particular, the decolonial notion of liminal spaces as being replete with “creative possibilities” (Medina, 2020, p. 216) is substantiated by management studies that stress the agential side of liminality in identity work (Beech, 2011; Daskalaki & Simosi, 2018; Ibarra & Obodaru, 2020). Our study uses the concept of abjectification to link identity work within liminal social spaces, which management researchers and decolonial theorists acknowledge as being double‐edged, to how Keralan transpeople respond to the identity threats posed by enacted transphobic stigma.…”

Section: Literature On Decoloniality Liminality and Identity Workmentioning

confidence: 99%

“…Indeed, transpeople in India and the South Asian diaspora confront cultural contradictions as they encounter culturally derived stigma and forge identities in a limen (Roshanravan, 2019). As Medina (2020, p. 216) insightfully observes, the limen is “a place of dislocation or disorientation,” but it can also be a liberatory space where personal “rebirth and growth” is possible.…”

Section: Literature On Decoloniality Liminality and Identity Workmentioning

confidence: 99%

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Countering transphobic stigma: Identity work by self‐employed Keralan transpeople

Narendran

Reveley

Almeida

2021

Gender Work & Organization

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Transpeople in India forge identities at the confluence of contradictory social forces. Interviews conducted in the state of Kerala suggest that the experience of transphobic stigma results in self-employed transpeople being abjectified. Social abjectification, in turn, triggers their identity work within liminal social spaces located between the everyday lifeworld and postcolonial legal institutions. Through this work, the participants in this study navigated the contradictions between two identity-constituting external structures: culture and law. Culture is a source of identity threat, but it also supplies a socially legitimated identity template-the hijra-used in the vital selfformative work of mirroring and witnessing. Similarly, trans-supportive social policies and laws provide institutional scaffolding for identities. Yet, despite the agential nature of the participants' identity work, the inherent limitations of the law and the vulnerability of embodiment render them susceptible to the ongoing threat posed by the transphobia emanating from ambient cultural norms.

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Section: Literature On Decoloniality Liminality and Identity Workmentioning

confidence: 99%

Section: Literature On Decoloniality Liminality and Identity Workmentioning

confidence: 99%

Countering transphobic stigma: Identity work by self‐employed Keralan transpeople

Narendran

Reveley

Almeida

2021

Gender Work & Organization

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“…By contrast, second-order anger is anger that is appropriate in contexts where 4. For discussion, see Bailey (2018), Malatino (2019), andMedina (2020).…”

Section: Sukaina Hirjimentioning

confidence: 99%

“…Lugones echoes Lorde's (1996 idea that anger requires "peers meeting upon a common basis 7. Medina (2020), p. 225.…”

Section: Sukaina Hirjimentioning

confidence: 99%

Outrage and the Bounds of Empathy

Hirji

2022

Philosophers' Imprint

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Often, when we are angry, we are angry at someone who has hurt us. Our anger is a protest against a perceived mistreatment, and its function is to hold the person accountable for their offense. The anger involves a demand for some sort of change or response: that the hurt be acknowledged, that the relationship be repaired, that the offending party reform in some way. Call this “reform” anger. A different sort of attitude, often contrasted with reform anger, is hatred. Hatred is also a response to a perceived mistreatment, and it also demands some sort of change. Unlike reform anger, however, its goal is not to repair the relationship. Instead, its goal is destruction, to remove the offending party. In this paper, I develop and defend an account of a third sort of attitude, which I call “outrage” anger, that is distinct from both reform anger and hatred. I argue that outrage anger has an important role to play in the context of political injustice, but that it also comes with significant costs. In §1, I introduce outrage anger, and contrast it with reform anger. In §2, drawing on the work of Maria Lugones, I develop an account of outrage anger as a second-order attitude directed at the state of affairs in which a violation is not fully intelligible as the violation it is. I argue its central function is a kind of psychological boundary setting: it closes off the victim’s ability to feel empathy for their abuser. In §3, I show that the benefits of outrage come with serious costs, both epistemic and prudential. In §4, I make some suggestions about when, and for whom, the benefits of outrage outweigh the costs.

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“…7 For example, Moraga and Anzaldúa 1981;Alcoff 1991;Narayan 1997;Mohanty 2003;Fricker 2007;Khader 2011;Medina 2013;Ortega 2016;McLaren 2017;and Ruíz and Dotson 2017. 140 PEDRO MONQUE…”

Section: Program In Philosophymentioning

confidence: 99%

On Decolonizing Social Ontology and the Feminist Canon for Transnational Feminisms

Monque

2021

Metaphilosophy

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Serene J. Khader's Decolonizing Universalism presents a vision for how feminism might be decolonized for transnational work by doing without traditional Western feminist values and focusing instead on opposing sexist oppression. This paper presents a challenge to the idea that feminism consists in opposing sexist oppression, claiming that it instead consists in opposing gender oppression, where that includes combating cissexism and heterosexism. More specifically, it argues that critiquing cissexist criteria within gender categories as well as critiquing harms that follow from having a queer sexual identity are decidedly feminist tasks. Furthermore, cases of these harms where group identities cannot arise in the social ontology due to a lack of hermeneutical resources challenge the idea that feminism is concerned only with oppression. The second half of the paper extends Khader's critique of the Western liberal moral vocabulary of feminism by proposing a radical decolonization of the feminist canon as it is usually conceived in the global North.

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Complex Communication and Decolonial Struggles: The Forging of Deep Coalitions through Emotional Echoing and Resistant Imaginations

Cited by 7 publications

References 11 publications

Countering transphobic stigma: Identity work by self‐employed Keralan transpeople

Countering transphobic stigma: Identity work by self‐employed Keralan transpeople

Outrage and the Bounds of Empathy

On Decolonizing Social Ontology and the Feminist Canon for Transnational Feminisms

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