File Name: gayatri chakravorty spivak feminism and critical theory .zip
This module will consider some of the most important debates and trends in feminist literary theory over the last few decades. The module will consider the intersections of academic and popular, intellectual and activist dimensions of feminist literary theory; we also place emphasis on the articulation of feminist literary practice with representations of race, sexuality and class.
- Gayatri Chakravorty Spivak
- EN913 Feminist Literary Theory
- Gayatri Chakravorty Spivak
- Performing Arts Journal
Gayatri Chakravorty Spivak born 24 February is an Indian scholar , literary theorist , and feminist critic.
Gayatri Chakravorty Spivak
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The book features an updated translation by its original English translator, Gayatri Chakravorty Spivak. Today, Spivak is an academic superstar — a prolific scholar and co-founder of the Institute for Comparative Literature and Society at Columbia University. Spivak was a most unlikely translator. She had no formal training in philosophy and was not a native English or French speaker, so it was an audacious — almost preposterous — project to translate such a complex work of high theory.
She not only translated the book; she also wrote her own monograph-length preface that introduced Derrida to a new generation of literary scholars. In subsequent decades, Spivak carved out what seems like several distinct careers.
Rarely has the blending of theory and praxis been so integrated with a single person. Now in her mids, Spivak maintains the busy schedule of a globe-trotting intellectual.
I spoke with her shortly after she traveled to Lagos and before speaking engagements in London and Paris. We ranged over a wide range of subjects, from her friendship with Derrida and the tragic family story that sparked her interest in the subaltern, to the responsibility of intellectuals and the crisis in the humanities.
You can listen to the podcast of his interview with Spivak here. Why do we need a revised translation of this book? But now, after a lifetime of working with and through Derrida, I can say something more to my readers about this extraordinary thinker, so I added an afterword.
This is a kind of tribute to a lived life rather than encountering a great new text. So I found. A brilliant man, he was looking at its Eurocentrism. I also understand the thread that runs through it in terms of not only how we should read but how we should live, which was not as clear to me then. And I also know a bit more about Hegel than I did at that time so I was able to make some connections. So you actually speak from inside.
What was Derrida trying to deconstruct? How was he trying to interpret Western philosophy in a new light? It had a focus on being dominant for centuries without change.
Whole groups get excluded because a certain kind of dominant discourse is established. So he was saying, look at reality carefully. He looked at how this was suppressed in philosophical traditions. You were an unknown scholar at the time and Derrida was still largely unknown in the United States.
Why did you want to take on such a daunting project? I was 25 and an assistant professor at the University of Iowa in , and I was trying to keep myself intellectually clued in. So you read it in the original French and then thought maybe there should be an English translation?
No, no. I managed to read it and thought it was an extraordinary book. This was before the internet, so nobody was telling me anything about Derrida.
They told me later that they found my query letter so brave and sweet that they thought they should give me a chance. You know, I was surprised. You must put yourself back into my shoes. Neither English nor French was my first language and I had left India only in My introduction was a humble introduction because I had never even had a course in philosophy.
So I wrote in my contract, I will not do the translation if I cannot write a monograph-length introduction. I was in my mids when I wrote that letter. Now it just fills me with shame and embarrassment.
Did you have much contact with Derrida himself as you were working on the translation? I only met him in Yes, we became friends.
We were allies. She was offering his text to the rest of the world and they were picking it up. There was something very attractive for him about that situation.
You were born in Calcutta a few years before the Partition of India. Did you grow up in a family of intellectuals? My mother was married at 14, and my brother was born when she was They just wore a metal ring around their middle. When they went to school they put on dhotis. In the wintertime, they sat by the fire with a wrap around their shoulders.
Yet these two people really were both intellectuals and later led lives of intellectuals and brought up their children for the life of the mind. Proto-feminist dad, feminist mother. It was an extraordinary upbringing. I owe almost everything to my parents. Did the Partition that split the country into India and Pakistan have much impact on your family?
You know, we also thought of it as Independence. Independence was marked by the horror of Partition. So Partition was the price that we were obliged to pay. Well, it marked my relatives more than my immediate family because my father had in fact run away from East Bengal, which is now Bangladesh.
I was born in Calcutta. But the way in which the Partition did affect our lives was of course the terrible riots that were brought on by the Calcutta Killings of and the artificially created famine of and after.
Those things really affected us. And once the refugees started coming in, my mother, who was by then a considerable social worker, would leave at five in the morning and go to the railway station to help with refugee rehabilitation.
These were some of the things that marked my childhood. In I was too young — I was five years old — to sense the difference between Hindus and Muslims since I was in a very ecumenical household.
But it was all around us. It was there in the Hindu-Muslim riots, which were very unusual because until then there had been a sort of conflictual coexistence for centuries. But when that started in our neighborhood, you would hear Allahu akbar and then Hara hara Mahadeo and you knew that someone was being killed.
And you would see bloodshed. But I was so young and at home there was so little differentiation between caste or religion or anything. My father himself was a nonviolent man. As children we thought we were the same people. You got your undergraduate degree in India. How did you end up coming to the United States? I did not want to go to Britain because I would have had to take a second BA and I was just immediately post-independence.
So this is why I came to the United States. Today you are best known as one of the founders of postcolonial studies. Is there a connection between this work and your earlier work on deconstruction and translating Derrida? You know, I was not at all part of the French theory coterie.
So as an outsider I had been the tiniest bit of a trendsetter with deconstruction. So I turned around to think differently. Therefore, it was an engagement with that part of deconstruction, which looked at what is excluded when we construct systems.
That part of deconstruction which said the best way to proceed is a very robust self-critique. And that part of deconstruction which said that you do not accuse what you are deconstructing. You enter it. Remember that critical intimacy? And you locate a moment where the text teaches you how to turn it around and use it.
EN913 Feminist Literary Theory
There is no other way to guarantee justice for the gendered subaltern. Feminist concerns in postcolonial theory also challenge academic postcolonial theory for its refusal to acknowledge the unique problems women face in the postcolonial context. Frantz Fanon and Edward Said analyze the colonial context with little awareness of the issues facing women. Bhabha for example, considers feminism to construct impermeable boundaries in its presentation of agency for women Bhabha, , 1 and prefers to present hybridity of identity as the more successful strategy to account for postcolonial agency and postcolonial critique of power. Anticolonial political writing therefore seems to marginalize specifically feminist political writing. Unable to display preview.
Introduction: Gayatri Chakravorty Spivak 1. Biography 2. Poststructuralism 3. Marxism: Critique andReception 5. Subalternity and the Question of Representation 6.
The conversation also ponders over the different? Listen and share your thoughts! Requests for texts for us to discuss? Dreams for us to interpret? Advice questions for us to answer?
Gayatri Chakravorty Spivak, Baltimore, The following paragraph is a distillation of that position. that area of the discourse of the human sciences--in.
Gayatri Chakravorty Spivak
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If the teacher clandestinely carves out a piece of acdon by using the text as a tool, it is only in celebration of the text's apartness itre-d-l'dcart. Paradoxically, this apartness makes the text susceptible to a history larger than that of the writer, reader, teacher. In that scene of writing, the authority of the author, however seductively down-to-earth, must be content to stand in the wings. The theatre functions here as the exemplary process in which authority and hierarchy are physically inscribed.
Performing Arts Journal
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incorporated and transcended some of the dominant contemporary critical theories like Marxism, Feminism and Deconstruction. The Contemporary Critical.
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