Everybody’s Afraid of Gayatri Chakravorty Spivak: Reading Interviews with the Public Intellectual and Postcolonial Critic

Chakraborty, Mridula Nath

doi:10.1086/649575

Cited by 9 publications

(5 citation statements)

References 8 publications

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“…In sum, we want to encourage research about the politics of feminist and diversity cross‐cultural scholarship from the vantage point of the ongoing struggle in the global political economy, so as to add to, or challenge, the dominance of Eurocentric analytical paradigms that largely rest on micro processes of organization and managerial behaviour. We aim not to recreate hierarchies, but potentially to unmake the First World/Global North dichotomy and, in its place, promote the equal endeavours of anti‐capitalist movements and alternative voices in global development discourse (Chakborty 2010; Utting 2006). Transnational perspectives of divisions of place, identity, class, work, belief and so forth can aid MOS scholars in addressing the potentialities of social reform (Mohanty 2003a).…”

Section: Conclusion: Re‐imagining Futuresmentioning

confidence: 99%

“…The effect of contemporary globalization is to produce new forms of transnational processes and to shape older connections (Chakborty 2010). As Castells (2009) argues, the ebb and flow of ideologies and communications systems means that distinctive border territories and spaces cannot be named exclusively and dislocated from cultural influences, hence the significance of interlocking transnational networks of power.…”

Section: Re-imagining Future Research Directionsmentioning

confidence: 99%

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Introduction: New Directions in Gender, Diversity and Organization Theorizing – Re‐imagining Feminist Post‐colonialism, Transnationalism and Geographies of Power

Metcalfe

Woodhams

2012

Int J Management Reviews

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This special issue reviews contemporary gender and diversity insights into management and organization studies (MOS). The purpose of this issue is to critically evaluate key threads and concepts contributing to academic debates in diversity, gender and feminist theorizing. This paper highlights key threads in current scholarship, including relationality, power, intersectionality and social constructionist epistemologies and, in so doing, uncovers new insights and contributions. The paper provides a model which locates different themes and 'moments' in the development of gender and diversity scholarship and acts as a heuristic device which can guide gender and diversity scholarship and assist in conceptualizing the field. Building on the key threads weaving the special issue together, the paper advances new understandings of gender and diversity through integrating feminist post-colonial scholarship, transnationalism and geographies of space and place literatures. The paper argues for scholars to 're-imagine' different possibilities for gender and diversity enquiry so as to encourage interdisciplinarity and align with social science research in contemporary critiques of globalization and global social capital in order to add richness and complexity to current theorizing. Specifically, the authors argue for MOS researchers to engage in dialogue with all global stakeholders, and they encourage cross-fertilization of theories and values between writers from both the Global North and the Global South.

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Section: Conclusion: Re‐imagining Futuresmentioning

confidence: 99%

Section: Re-imagining Future Research Directionsmentioning

confidence: 99%

Introduction: New Directions in Gender, Diversity and Organization Theorizing – Re‐imagining Feminist Post‐colonialism, Transnationalism and Geographies of Power

Metcalfe

Woodhams

2012

Int J Management Reviews

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“…Post-colonial scholar Gayatri Spivak is credited with inventing the term "strategic essentialism" in 1984 (Chakraborty, 2010) to describe how the adoption of essentialist subject positions is a useful strategy in the political projects of oppressed or subjugated groups in society. Years later, Spivak (1989) complained about the way in which her term had been distorted and misunderstood in being taken up and reified into a theory, rather than as the critique she originally intended.…”

Section: Thinking Strategic Essentialismsmentioning

confidence: 99%

The End of the Dream: Postmodernism and Qualitative Research

Stewart

Pierre

Devine

et al. 2020

Qualitative Inquiry

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This article revisits the use of postmodernist theory in qualitative research in education and related fields, where such ideas remain consigned to the “fringe”—or worse. What are the grounds for this ongoing refusal of “postmodernism”? How is postmodernism useful in our research and teaching? In this article, four senior women academics of various backgrounds, one or more of us identifying as Indigenous, Immigrant, White, Colored, monolingual, bilingual, trilingual, and so forth, join forces to unpick what postmodernism offers us, and why it is still denied in mainstream academic circles. We focus on this question in the context of teaching research methods in the doctoral curriculum.

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“…But when it was combined with the idea of human societies marching in uneven progress toward civilization, such distinctions lent themselves readily to the creation of racial and ethnic hierarchies. 25 The problem with such strategic deployments, as Spivak herself points out, is that they can outlast the circumstances that made them useful and become oppressive rather than enabling (Spivak 1988;Chakraborty 2010). And circumstances were changing.…”

Section: Evidences Of a Transnational Algonquian Intelligentsiamentioning

confidence: 99%

The Ojibwe Renaissance: Transnational Evangelicalism and the Making of an Algonquian Intelligentsia, 1812–1867

Penner

2015

American Review of Canadian Studies

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Between the War of 1812 and the emergence of a self-sufficient Canadian Methodism in the 1850s, the combination of geopolitical instability, transatlantic evangelicalism, indigenous and settler enthusiasm for religious revival, and the ideas of romantic nationalism produced a distinctly Ojibwe Christianity. This Christianity is known to us primarily through the letters, journals, and publications of a small group of Algonquian-speaking intellectuals educated in American colleges who mobilized the ideology and institutional networks of the Protestant missionary project to mount a vigorous challenge to the encroachments of settler colonialism occurring on both sides of the Great Lakes. Ojibwe Christians participated in a movement to transform the world into a multiracial Christian commonwealth, a movement within which they could remain committed to a historiographical and nation-building project meant to establish an autonomous, or at least semiautonomous, Indian polity within the imperialist state.In the spring of 1838, the Ojibwe missionary Peter Jones (Kahkewahquonaby) took a break from the rigors of a fund-raising tour in southwest Cornwall to visit the remains of a "Druidical temple" called Carn Brea. 1 The region was a hotbed of Methodist revivalism and he had preached to standing-room only crowds in Camborne, Gwennap, and St. Ives Smith (1987). 2 He was so impressed by the piety and generosity of the Cornish that he described the region as the most Methodistical he had ever visited. But at Carn Brea, Jones had the chance to get away from packed chapels and to wander quietly among ancient stones on a grassy hilltop. He was a man obsessed with how the history of the Algonquian-speaking peoples of the Great Lakes, and the Indians of North America as a whole, were to fit into the grander and universal history of Christianity. His brief respite from the draining schedule of endless teas, speeches, and sermons offered a valuable opportunity to meditate on this task. For Jones the tension between the personal experience of his Christianity, and the theatrical account of his conversion from savagery that the British so enjoyed, was painful. He once described the feathers and buckskins he wore to entertain white audiences as an "odious Indian costume" (Wyatt 2009). Yet here, on the hills of Cornwall, was tangible evidence that Europeans also had a dark, uncivilized past. The locals had once offered human sacrifices to their gods in such places, Jones recorded in his journal, and he was shown the hollows in the rocks where the blood of the poor slain creatures had been collected. "Surely," he ended his entry, "God has done much for England" (Jones 1860, 398).Jones belonged to a generation of Algonquian intellectuals who came of age in the years after the War of 1812, and the ironic relativism of this anecdote is illustrative of their attitudes toward British and American colonialism. Their published writing suggests that American Review of Canadian Studies, 2015 Vol. 45, No. 1, 71-92, http://dx.

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Everybody’s Afraid of Gayatri Chakravorty Spivak: Reading Interviews with the Public Intellectual and Postcolonial Critic

Cited by 9 publications

References 8 publications

Introduction: New Directions in Gender, Diversity and Organization Theorizing – Re‐imagining Feminist Post‐colonialism, Transnationalism and Geographies of Power

Introduction: New Directions in Gender, Diversity and Organization Theorizing – Re‐imagining Feminist Post‐colonialism, Transnationalism and Geographies of Power

The End of the Dream: Postmodernism and Qualitative Research

The Ojibwe Renaissance: Transnational Evangelicalism and the Making of an Algonquian Intelligentsia, 1812–1867

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