Transnational Feminist Studies: A Brief Sketch

Tambe, Ashwini

doi:10.2202/1940-0004.1106

Cited by 23 publications

(7 citation statements)

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“…crossnational connections (Tambe 2010). As we approach the fieldsite as a heterogeneous network, the social phenomena in focus of our attention are the dynamics surrounding the struggles for the right to appear and spaces of appearance in various locations, including notions and practices of in/visibility, through the lens of March 8 in the contexts of our research.…”

Section: International Women's Day In Turkeymentioning

confidence: 99%

Spaces of Appearance and the Right to Appear: March 8 in Local Bodily Assemblies

Çağatay

Liinason

Sasunkevich

2021

Feminist and LGBTI+ Activism Across Russia, Scandinavia and Turkey

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Aiming to deepen our understandings of corporeal and embodied dimensions of transnational feminist and LGBTI + activism, this chapter is driven by the question: Why does the body still remain an important instrument of queer and feminist struggles in the era of digital solidarities? Following the International Women’s Day in diverse locales in Sweden, Turkey, and Russia, the ethnographic analyzes in this chapter bring forth the significance of embodied forms of resistance for the (re)making of space and explore how resistance flows across various scales. Engaging with the ambiguities of embodied resistance, this chapter visualizes the potential of corporeal modes of resistance to shift from the individual to the collective, showing that attention to multiple scales of resistance can provide more fine-grained understandings of the possibilities and constraints within which feminist and LGBTI+ struggles are located.

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Section: International Women's Day In Turkeymentioning

confidence: 99%

Spaces of Appearance and the Right to Appear: March 8 in Local Bodily Assemblies

Çağatay

Liinason

Sasunkevich

2021

Feminist and LGBTI+ Activism Across Russia, Scandinavia and Turkey

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“…Srila Roy refers to these as enduring ‘circuits of marginalisation’ (Roy, 2016, p. 292). Transnational feminist writing by authors such as Roy (2016), Tambe (2010) and Amanda Lock Swarr and Richa Nagar (2010) remind us that this flow of feminisms is never one-sided or uni-directional. It is never just from the Global North to the Global South, but rather, there is a circulation of feminist ideas and principles that happen within realms of difference and inequality.…”

Section: Are There Trans Women In Africa?5mentioning

confidence: 99%

Disregard and danger: Chimamanda Ngozi Adichie and the voices of trans (and cis) African feminists

Camminga

2020

The Sociological Review

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In March of 2017, best-selling Nigerian author and feminist Chimamanda Ngozi Adichie, in an interview with Britain’s Channel 4, was asked whether being a trans woman makes one any less of a ‘real woman?’ In the clip, which went viral shortly thereafter, Adichie responded by saying ‘When people talk about, “Are trans women women?” my feeling is trans women are trans women.’ Echoing the essentialist, predominantly white Global Northern, feminist politics of trans-exclusionary feminists (TERFs), by implying that trans women are not ‘real’ women because, as she assumes, they benefited from male privilege, Adichie set off a social media maelstrom. The publicised responses to her comments largely came from feminists and trans women in the Global North, and though many trans people from the African continent responded, with hashtags such as #ChimamandaKilledME, very few of these received any attention. As the hashtag suggests, for trans people living on the African continent, given the general lack of recourse to rights, Adichie’s words as an African writer carry considerable weight. Given this, the absence of media attention is curious. This article offers a recentring, by focusing on those voices, maligned in the broader debate – trans people from the African continent. I argue that while Adichie might be stumbling over the questions that lie at the heart of TERF politics (what does it mean to be a woman? and does it matter how a person arrives at being a woman?), trans women on the African continent have been busy reconstituting the terms of the terrain.

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“…By fostering affective connection and political solidarity between women marginalised and abused in their home societies, this activism presents a form of feminist transnationalism not often analysed in the study of transnational feminism. The designation ‘transnational’ in the field of feminist scholarship and activism has emerged as both a critique of and corrective to previous forms of engaging the world outside of the West, namely international feminisms and global feminisms (Tambe, 2010; Desai, Bouchard and Detournay, 2015; Nagar and Lock Swarr, 2015). ‘Transnational’ feminism has challenged the centrality of the nation state as the unit of analysis in ‘international’ feminism and has called attention to processes of colonialism, imperialism and global capitalism in structuring the forces that oppress women across the world (Mohanty, 2003).…”

Section: On Isolation and Transnationalismmentioning

confidence: 99%

Dalit Feminism in Tokyo: Analogy and Affiliation in Transnational Dalit Activism

Mehta¹

2019

Feminist Review

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This article discusses different conceptions and translations of the devadasi system in transnational Dalit feminist activism. I focus specifically on activist participation at the 1994 Asia Tribunal on Women’s Human Rights in Tokyo, Japan and the construction of an analogy between the experiences and struggles of devadasis and that of ‘military comfort women’, i.e. women from Japan’s former colonies who were abducted and raped by the Japanese military during World War II. I argue that strategic claims of commonality are part of the process of making specific, local practices legible to a global audience and that these sorts of claims also enable transnational feminist activism and solidarity.

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Transnational Feminist Studies: A Brief Sketch

Cited by 23 publications

References 0 publications

Spaces of Appearance and the Right to Appear: March 8 in Local Bodily Assemblies

Spaces of Appearance and the Right to Appear: March 8 in Local Bodily Assemblies

Disregard and danger: Chimamanda Ngozi Adichie and the voices of trans (and cis) African feminists

Dalit Feminism in Tokyo: Analogy and Affiliation in Transnational Dalit Activism

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