2017

DOI: 10.1080/10130950.2017.1391613

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Womxn’s bodies reclaiming the picket line: The ‘nude’ protest during #FeesMustFall

Hlengiwe Ndlovu

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Findings and Discussion1

The Circulation Of Shameful Affects1

Zur Intersektionalen Und Dekolonialen Protestpraxis1

Introduction1

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Cited by 21 publications

(8 citation statements)

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“…In this excerpt Tumi rejects constructions of the body and compares this policing to the lack of public censure of men’s bodies. During the #FeesMustFall naked body protests, Ndlovu (2017: 74) notes that masculinities always had to be negotiated at the picket line (i.e. in the form of police men and the male leaders of the #FeesMustFall movement).…”

Section: Findings and Discussionmentioning

confidence: 99%

Nakedness as Decolonial Praxis

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2022

Body & Society

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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.

“…In this excerpt Tumi rejects constructions of the body and compares this policing to the lack of public censure of men’s bodies. During the #FeesMustFall naked body protests, Ndlovu (2017: 74) notes that masculinities always had to be negotiated at the picket line (i.e. in the form of police men and the male leaders of the #FeesMustFall movement).…”

Section: Findings and Discussionmentioning

confidence: 99%

Nakedness as Decolonial Praxis

¹

2022

Body & Society

View full text Add to dashboard Cite

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.

“…Damn, those chicks look horrible!” This gratuitous shaming is invested in maintaining women as objects and seeks to curate their forms of refusal. In her account of #FeesMustFall events, Ndlovu (2017) contends that their hard work at the picket line had been reduced to discussions about beauty standards and hanging breasts. Responding to the #FeesMustFall naked body protest, in a clip that has since been removed after a public outcry about his comments, comedian Skhumba Hlophe observed: “Please don’t show your boobs.…”

Section: The Circulation Of Shameful Affectsmentioning

confidence: 99%

The affective afterlife of naked body protests

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2022

Feminism & Psychology

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In this paper, we explore the afterlife of naked body protests through an examination of interview and archival data from women who participated in various naked protests in South Africa. We engage the emotional outcomes that follow African women’s naked protests. We read black women’s naked body protests through the theoretical lenses of refusal and the affective economies of shame and psychic distress. By examining a data corpus of 16 interviews, archival video, podcasts and written content emanating from South Africa, we explore what occurs after naked protests. The experiences endured by the women protestors range from negative affects such as shaming to humiliation by protestors’ communities and psychological distress. The findings suggest that refusal is not counter to women’s experiences of psychological distress and shame – they co-exist. We demonstrate how affects travel in affective economies and stick to bodies in ways that disperse bad feelings and create productive openings for freedom. Finally, we contend that the affective afterlife of naked protests might be understood as an ongoing theorisation of the body long after the event of the actual protest.

“…Ebenso wird der unwillkürliche Ausdruck des nackten weiblichen Körpers in seiner stereotypen Wahrnehmung als zerbrechlich auch genutzt, um männliche Studierende z.B. bei Demonstrationen als Schutzwall vor den Übergriffen der Sicherheitskräfte zu schützen (Ndlovu 2017). Zuschreibungen zum Schwarzen weiblichen Körper wurden also strategisch genutzt und in ihrer stereotypen oder widerständigen und autonomen Wahrnehmung situationsspezifisch eingesetzt, um die als black love titulierte Loyalität zum dekolonialen Projekt auszudrücken und einen Schutzraum zu kreieren.…”

Section: Zur Intersektionalen Und Dekolonialen Protestpraxisunclassified

Intersektionalität und Postkolonialität

2020

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