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| 1 |
ID:
085869
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2009.
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| Summary/Abstract |
Bahadur Tejani's Day After Tomorrow reads most easily as a highly schematic narrative about race relations in East Africa. The novel runs on a heady rhetorical mix of Negritude and D.H. Lawrence, offering a sexually and mythically charged, biologically inexorable, historically reductive African pastoral as a vision for Uganda's national future and a broader East African social sensibility. Against this first impression, this paper works towards a less unrelenting reading of the novel. This is achieved by being more attentive to the contradictions within the text, particularly the tension between its allegorical and realist impulses. Investigating its political and aesthetic influences and choices, placing it in the context of dominant literary trends and racial discourses of East Africa of the 1960s-1970s, and pitting it against postcolonial nation discourse theory, this reading strives to re-value the terms of good faith - the fervent sense of both transgression and alignment - with which this first novel of the South Asian East African Diaspora was offered to its local constituency.
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| 2 |
ID:
085872
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2009.
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| Summary/Abstract |
The tsunami of December 2004 caused massive human suffering and physical destruction. In its aftermath, images of helpless victims dominated public opinion and contributed to the generation of resources for the reconstruction of the affected areas. Critics soon pointed to another tsunami, this time in the form of global aid sweeping away local capacities. However valid these objections, they paid little attention to the ways in which the recipient women and men made use of the aid in both strategic and more subtle forms of self-positioning. This article aims at a contextualized description of post-tsunami processes and asks how external interventions interacted with local agendas. Gender relationships in particular are seen as informing both intervention models and local coping processes, and of being themselves in constant transformation within a wider frame of social change.
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| 3 |
ID:
085871
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2009.
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| Summary/Abstract |
This article elaborates on how concerns regarding gender in community-based disaster risk management are shaped through interaction between local agents of development and communities in Bangladesh. As women and men have different experiences in disaster, gender concerns should be fully addressed by the community and integrated in the action they take up to reduce disaster risks. The term 'local agents of development' refers to individuals engaged in implementation of development policy in their own community. Recent trends in community-based disaster risk management policy seek what is called a 'whole community approach' engaging various stakeholders such as traditional village elite, 'local civil society' and leaders of community-based organizations - mostly poor villagers supported by non-governmental organizations. Within the context of the historical evolution of community development approaches in Bangladesh, this is quite new in terms of bringing together traditional leaders and poor target groups including women's groups. By drawing from the experience of women and focusing on the functioning of local agents of development during the flood of 2004, the author aims to assess the gaps between the primary concerns of women and those taken up in the risk-reduction action, to see whether, why, and when they have widened or been bridged.
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| 4 |
ID:
085867
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| Publication |
2009.
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| Summary/Abstract |
In the midst of the Second World War, feminist, socialist, and anti-colonial activist Kamaladevi Chattopadhyaya spent 18 months travelling and speaking in the United States. She aimed to increase American support for Indian independence, while establishing connections with American feminists and African Americans, and defending the rights of women and people of colour throughout the world. Kamaladevi championed a coloured cosmopolitanism that defied narrow, chauvinist definitions of race, religion, or nation, while simultaneously encouraging the unity of 'coloured' peoples. She envisioned Indian independence as a crucial step toward the liberation of the entire 'coloured world'. By sharing her expansive understanding of coloured solidarity with her Indian readers, Kamaladevi contributed to the knowledge and persistence with which Indians criticized American racism. India's independence, coupled with the rise of the Cold War, endowed Indian criticism of American racial oppression with new power. Beginning in the late 1940s, Indian opinion helped pressure American presidents, Supreme Court justices, and diplomatic officials, afraid of losing the propaganda battle of the Cold War, to resolve civil rights crises and to instigate significant domestic reforms. Tracing the genesis and impact of Kamaladevi's coloured cosmopolitanism reveals the long and diverse history of Indian critiques of American racism.
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| 5 |
ID:
085870
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| Publication |
2009.
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| Summary/Abstract |
This article is based on interviews with young urban dalits in the Indian Punjab and Wolverhampton, UK, and aims to chart their experience of caste border crossings in personal relationships. It links their narratives to the larger political economic context of their respective locations. It suggests that, perhaps due to their preoccupation with economic independence, dalit youth in Punjab are less concerned about maintaining caste borders in marriage than their counterparts in Wolverhampton. Dalit youth in Wolverhampton have experienced caste-related bullying during their schooling that is inexplicable to them given their location in a supposedly casteless society in the United Kingdom, and as a result they seem to be pessimistic about the erosion of caste through crossing caste borders in marriage. Whilst showing reluctance in risking further insult by crossing caste borders in marriage, in their friendships, including sexual relationships, they are willing and able to cross these borders. The paper concludes with a comparison of different explanations and remedies for dealing with caste prejudice in personal relations. It offers the suggestion that the negotiations of dalit identity are best understood by locating them in larger religious, immigrant, national contexts on the one hand and within the intra-personal on the other: radical positioning in the overt political domain may go hand in hand with the embracing of fluidity in the personal domain.
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