By M. Tlostanova
Tlostanova examines valuable Asia and the Caucasus to track the family tree of feminism in these areas following the dissolution of the USSR. The varieties it takes face up to interpretation in the course of the lenses of Western feminist conception and lady of colour feminism, for that reason Eurasian borderland feminism needs to chart a 3rd path.
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Additional resources for Gender Epistemologies and Eurasian Borderlands
Sandoval’s methodology of the oppressed is a set of processes, technologies, and procedures which work for decolonizing the imagination. Starting from the 1970s such a methodology has been gradually growing within the frame of women of color feminism in the United States, in post-structuralism, in postcolonial studies, in queer-theory, in global studies, etc. She points out various concepts that can be regarded as defining the theory and method of oppositional consciousness. Among them she mentions hybridity, nomadology, marginalization, Mestiza’s consciousness, situated knowledges, strategic essentialism, difference, and schizo-discourse.
Race/Body/Gender and Global Coloniality The idea that gender and body are closely linked with social class and racial discourses and sexuality has become commonplace today. Race is manifested in the clearest form through body imagery and particularly through gendered bodies. In decolonial option this problematic is conceptualized through coloniality of being, the geo-politics and the body-politics of knowledge, and, since recently, the coloniality of gender. The body-politics refers to the individual and collective biographical grounds of understanding and thinking, while the geopolitics means the local historical grounds of knowledge (Mignolo and Tlostanova 2006, 210).
In its radicalism and critique it exceeds Frankfurt school, postmodernism, and poststructuralism, replacing the concept of “free market” with the concept of “free life” (Mignolo 2007, 485). Decolonial option consciously attempts to get rid of its own possible epistemic provincialism as it opens to more and more locales and contesting epistemic stances along with the original South American basis. Decolonial program of agency and struggle does not come with readymade answers. The answers are born while and after the 26 Toward Decolonial Feminism questions are being asked and as a result of a critical dialogue with the multiplicity of oppressed subjects.