Samia Khatun. Australianama: The South Asian Odyssey in Australia.

Chattopadhyaya, Utathya

doi:10.1093/ahr/rhaa500

Cited by 4 publications

(5 citation statements)

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“…In our PAR endeavors, we are particularly indebted to decolonial, Indigenous, Women of Color, queer, and transnational feminists whose intellectual, affective, creative, and embodied political labor have powerfully demonstrated ways of being, knowing, and relating that do not subscribe to colonial modalities (e.g., Anzaldúa, 2017;brown, 2017;hooks, 1994;Khatun, 2018;Lugones, 2014;Mohanty, 2003;Pérez, 1999;Sandoval, 1990;Smith, 2012). Following in this tradition, PAR is an invitation to simultane ously disrupt and transform the roots of inquiry.…”

Section: Liberatory Roots Of Participatory Action Researchmentioning

confidence: 99%

“…Those engaged in PAR (and allied approaches such as communitybased participatory research, participatory development, and action research) trace their work to different lineages (for some examples, see Fine & Torre, 2019;Lykes, 2017). This very act of tracing our lineages to particular repositories of knowledge is itself a process of legitimation-one that has historically upheld colonially configured knowledge production, while excluding, delegitimizing, and at times, completely erasing subaltern knowledges (Ahmed, 2006;Khatun, 2018;Reyes Cruz, 2008). By coloniality, we mean ongoing processes, structures, and ideologies rooted in histories and ongoing practices of settler, imperial, and psychological colonization that have served to maintain hegemonic power, along with racialized capitalism (MaldonadoTorres, 2016;Robinson, 2020).…”

Section: Liberatory Roots Of Participatory Action Researchmentioning

confidence: 99%

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Participatory action research as movement toward radical relationality, epistemic justice, and transformative intervention: A multivocal reflection.

Dutta¹,

Fernández²,

Galletta³

et al. 2023

APA Handbook of Research Methods in Psychology: Research Designs: Quantitative, Qualitative, Neuropsychological, and Biological

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Critical approaches to research and inquiry are grounded in an ethical responsibility to disrupt the status quo; namely, to understand and address injustice in particular contexts. Critical inquiry involves a number of threshold commitments and intentional actions: to expand the possibility of who can participate in socially sanctioned research; to empirically investigate intersubjective, lived realities that are shaped by complex relation ships to history, place, and power, to commit to transformative social and systemic change, bridging the gap between "what is" to "what could or must be." Participatory action research (PAR) is one such approach where the research questions are codetermined by collaborators who might not be trained in conventional research methods. Yet, through their shared experiential knowledge, innovative strategies to wield and leverage power, and persistence toward self and collective determi nation, thriving, and wellbeing, they anchor their efforts in desire, imagination, and actions for transformative justice and systemic change. In this chapter, we affirm PAR as a generative paradigm and we engage our embodiment, subjectivity, and shared dialogical reflections, which we offer through featured stories and writings.

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Section: Liberatory Roots Of Participatory Action Researchmentioning

confidence: 99%

Section: Liberatory Roots Of Participatory Action Researchmentioning

confidence: 99%

Participatory action research as movement toward radical relationality, epistemic justice, and transformative intervention: A multivocal reflection.

Dutta¹,

Fernández²,

Galletta³

et al. 2023

APA Handbook of Research Methods in Psychology: Research Designs: Quantitative, Qualitative, Neuropsychological, and Biological

View full text Add to dashboard Cite

show abstract

“…35 This is despite the fact that Bengal was the most populous Muslim province in colonial India, site of important messianic and reformist movements and a flourishing Islamic print culture that circulated within and outside the region, and across oceans. 36 Bengal, I argue, is an important regional space from which to explore the dynamics and contestation between caste and egalitarianism among Muslims, as it offers a critical alternative perspective to North Indian Islam.…”

Section: Castes Of Islammentioning

confidence: 99%

Casteist demons and working-class prophets: subaltern Islam in Bengal, circa 1872–1928

Uddin

2023

JRAS

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This article investigates the relationship between caste and Islam in Bengal at a time when they acquired heightened significance as markers of identity for the colonial state and between communities. Scholarship, mainly drawing on North India, has emphasised the contrast between the existence in practice of a hierarchical system of social stratification among Muslims and the ideals and traditions of Islamic egalitarianism. This article, however, shows that caste-based struggles and tensions produced a revolutionary Islam. I suggest that the subversive potential of Islamic egalitarianism, described in early Islam by Louise Marlow, was kept alive by low-caste Bengali Muslims. The social reality of caste enabled multiple understandings of what it meant to be a Muslim, and the more radical among them were subaltern ontologies—different meanings of what it was to be a Muslim in the world. Here, I analyse writings on caste by four unreliable narrators around the turn of the twentieth century—a British colonial ethnographer, an ashrāfī Muslim anthropologist, and two Muslim reformers—to describe the politics and lifeworlds of low-caste Muslim groups in Bengal. The article argues for a more nuanced understanding of this period of Islamic reform and development, one that is conscious of the subaltern currents shaping its course. I show how a reformist politics of ‘rejection’ of elite Islam emerged as a response to the problem of caste inequality. These discourses and practices repudiating elite Muslim titles, centring histories of labour, and emphasising equality as an embodied experience reveal the revolutionary potentialities of a subaltern Islam.

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“…In these endeavors, communal storytelling is our mainstay. When we talk about stories and storytelling, it is not just orality that matters; aurality-that is, listening/ hearing matters just as much (Khatun, 2019). The process of listening together liberates, makes, and remakes stories.…”

Section: Theorizing From Strugglementioning

confidence: 99%

Reimagining the Politics of Belonging Through Counterstorytelling: A Decolonial Praxis of Refusal and Desire

Dutta

2022

Qualitative Inquiry

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In this article, I trace landscapes of decolonial inquiry centered on two questions: What is the work of decolonial inquiry? What are the imperatives of researchers committed to decolonial work? I engage with these questions from my relationally rooted place in solidarity with communities at the frontline of decolonial struggles in Northeast India. Adopting a multimodal counterstorytelling approach, I narrate two imperatives of decolonial inquiry: rooting and remembrance and theorizing from struggle, driven by an ethos of desire and refusal. Across these endeavors, I strive to reimagine a radical politics of belonging that transgresses colonially configured nation state borders.

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Samia Khatun. Australianama: The South Asian Odyssey in Australia.

Cited by 4 publications

References 0 publications

Participatory action research as movement toward radical relationality, epistemic justice, and transformative intervention: A multivocal reflection.

Participatory action research as movement toward radical relationality, epistemic justice, and transformative intervention: A multivocal reflection.

Casteist demons and working-class prophets: subaltern Islam in Bengal, circa 1872–1928

Reimagining the Politics of Belonging Through Counterstorytelling: A Decolonial Praxis of Refusal and Desire

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