Nakedness as Decolonial Praxis

Abstract

This article examines naked protests as efforts to advocate for social justice, particularly against patriarchal oppression and state violence. It explores ways in which women use naked body protests as a form of resistance, thereby negating dominant narratives of its impropriety. Naked protests are examined for how they might be mobilised against patriarchy and institutional oppression. This is done through the use of three data sources, namely a radio podcast interview of two women student protestors who staged a naked body protest during the #FeesMustFall violence in 2016; a video recording of a protest staged by working class women against the destruction of their homes in Dobsonville, Soweto on 12 July 1990; and interviews conducted with 14 women who participated in naked body protests. The article employs critical discourse analysis to understand women’s role in advocating for social change and decoloniality. In addition, it delves into different affective registers experienced by women protesters during protests and interviews. Findings suggest that politics of protests are saturated with affective registers that range from anger to rage, fear, sadness, pain, joy and a sense of power. African women’s naked bodies in protest are a link to generational power that creates a rupture, which interrupts violence and coloniality. Moreover, the analysis suggests that naked protest is a powerful form of protest that transforms a woman’s body from social constructions of vulnerability and consumption to a site of militancy, defiance and one that speaks back from a position of solidarity and strength. These protests demonstrate a grounded African feminism, which enables African women to speak from their location and reality.

Advocacy for personhood: integration of African Christian rituals and intimate care on the touched human body

“…In African societies, women are often expected to cover their bodies, especially breasts, hips, and buttocks [12]. Unfortunately, the African body has been subjected to protracted racial slurs and symbolic objects of sexuality [11].…”

“…The body is so valued in the Christian religion that Paul would call it the Temple of the Holy Spirit (Cf. [1][2][3][4][5][6][7][8][9][10][11][12][13][14][15][16][17][18][19][20]. He also used the metaphor of the body to teach about the unity that is supposed to exist within the Christian community (Cf.…”