Mulinari

Post-colonial feminist studies: 

Post-colonial feminist studies Theorizing difference Understanding social divisions Exploring inequalities. Identity, community and belonging. Controversy, resistance and change Writing the social

Post-colonial feminist studies : 

Post-colonial feminist studies ”Why is a state of uncuriosity about what it takes to produce a pair of fashionable sneakers so comfortable? What is there about being uncurious about how any military base affects the civilians living in base towns that seems so reasonable? I have come to think that making and keeping us uncurious must serve somebody´s political purpose. I also have become convinced that I am deeply complicit in my own lack of curiosity. Uncuriosity is dangerously comfortable if it can be dressed up in the sophisticated attire of reasonableness and intellectual efficiency: ” We can´t be investigating everything!” (Enloe 2004: 3)

Post-colonial feminist studies: 

Post-colonial feminist studies Feminist methodologies Situated knowlege Expanded objectivity Objects of subject/knowledge subjects Outsiders/within Standpoint theoretical field.

Post-colonial feminist studies: 

Post-colonial feminist studies

Post-colonial feminist studies: 

Post-colonial feminist studies

Post-colonial feminist studies: 

Post-colonial feminist studies

Post-colonial feminist studies: 

Post-colonial feminist studies

Post-colonial feminist studies: 

Post-colonial feminist studies

Post-colonial feminist studies: 

Post-colonial feminist studies Provincialising Europe (clousure) Pluralising Modernity Challenging the linear temporality of progress and development. Gender, sexuality and racism(s). Racialisation and female subjectivity. Imperialism and knowledge production.

Post-colonial feminist studies: 

Post-colonial feminist studies The concept of intersectionality Gender as racialised and classcoded. Production of femininities and masculinities Women at the core of ethnic and national boundaries Engendering globalisation (ideologies and policies affecting women operate in connected ways across state-boundaries).

Post-colonial feminist studies: 

Post-colonial feminist studies The concept of intersectionality (uses and abuses) Explotation / Normalisation processes. Sensitizing concept Feminist theory and its limits. (National) feminism(s)

Post-colonial feminist studies : 

Post-colonial feminist studies Racism(s) and the specificity of the ”Swedish model” The construction of ”cultural differences” and migrant women as a problem to be solved. Banal nationalism located in the welfare state. Subordinated inclusion (the field of production and reproduction)

Post-colonial feminist studies: 

Post-colonial feminist studies Crisis and re-structuring of the modern welfare state and of national identities. ”Race” and the field of the political. The diversification (and feminisation) of migration. The ambiguity of the actual situation.

Post-colonial feminist studies: 

Post-colonial feminist studies The role of welfare institutions (racialised citizens) Discourses of gender equality at the core of the construction of national belonging Development of a ”blatte” (black ) transethnic identification. Clear links between class and ”race”/ethnicity in the construction of ”migrants” Multiculturalism as fixed difference

Women friendly?: 

Women friendly? Women in the Latin America diaspora in Sweden. A ”political” diaspora? Hibridity in the field/ Outsiders-within Exploring the social from the standpoint of women Women as knowledge subjects

Women friendly? : 

Women friendly? Contested concepts: culture and community. Changes in gender relations before migration. The notion of ”trauma” Unpacking gendered racialized responses to the welfare state Gendered racism(s)

Women friendly? : 

Women friendly? Relevant (gender,class and racialised) differences in the ways migration and exile is understood. Nostalgia as a patriarchal discourse Mothering (migrant men) and reproducing (status) within communities. Diversified gender and family relations

Women friendly ?: 

Women friendly ? You know how they are…if they get in you never get them out. Especially then, when we were so …well we did not know the language, no jobs…and they smile and smile while they check if your damn toilet is clean. No, no and no. They offered me help when I divorced. We had been here for eighte months. But I said to my children, here at home we can scream, fight whatsoever, but for them, we are ok…you have problems, you come to me, never to them. The time showed that I was right. Those that asked for helped were not helped…

Women friendly? : 

Women friendly? What about your husband, the father of the children? Well, as most Latin American. In Chile I thought that I had to take children to meetings and so because his meetings were more important than mine… Here in Sweden he continued to go to meetings…and well. As my mother says, thank God that I was here so I could leave him. (Amalia)

Women friendly?: 

Women friendly? An then a nurse comes and asks me if I am religious (after her fourth pregnancy) . I did not understand at first, it was so bizarre.. And then she continued with a lecture about own decisions on body and sexuality… I am sure she had been to some of these multi-kulti courses and learned that Latin American are Catholics … I got the lecture because I am a ”blatte” (Betty)

Women friendly?: 

Women friendly? All this racism. They are like this and they are like that. It shuts you up. I’ve stopped telling things. I wanted to tell about a guy I was mad at, but I didn’t say anything, because then the guy’s whole culture will be at the centre in the coffee-.break. I can’t stand that.

Women friendly? : 

Women friendly? Here, I was alone in my little room and I tried to comfort myself thinking that at least I’d been to Denmark for the first time. And then it was as it always is. No one was interested during the day, and then at night, when they had had half a bottle of whiskey in their room, then they approach me and say ‘I know a girl who knows a girl from your country, do you know her?’. And I move to another table and he continues and won’t stop and then he starts calling me Carmencita this and Carmencita that…They want you when it’s time for salsa, for music and dance.

Engendering transnational diasporas: 

Engendering transnational diasporas Well, we could never get married in Colombia. We were against marriage but then we came to Sweden and I felt I wanted to do it… have a party. So we told our families that we were going to marry and that we were going to make a video of all the ceremony so that they could be here with us. You know what they did? They send us a video, the same day of our marriage.The two families dressed as for a wedding And in the first scene, they were there, my family all well dressed, wishing us good luck. What was very moving was those who spoke but we had never met, they could say. Dear aunty: I do not know you but I hope we can meet soon . You can watch the video, we got it as a present the day of our wedding . (Mercedes from Colombia)

Engendering transnational diasporas: 

Engendering transnational diasporas My mother is working class. And both of them my mother and my father, have been activists in the unions. As I keep telling you my mother was very committed and very radical. But when my brother ”disappeared” and we where forced to exile and she travelled through all Chile searching for him, nobody helped her with the exception of members of the Jehova congregation. They helped her a lot. And when she got sick and came to live with me in Sweden so that I could take care of her, the congregation here in Stockholm recieved her and supported her during her illness. What we did when she died was to put everything she loved the most in the ceremony. Both the red flag from her union, together with several rituals from her congregation. I believe she would have liked the funeral. (America)

Engendering transnational diasporas: 

Engendering transnational diasporas Ask, them … no one of them… They have sisters,they have whatsoever but nobody criticises them because they were not there. It is not that all men are so, but well men can choose. You know what the community thinks of women that do not care for the people back home. Well, some women think it is unfair but I do this because I need it. It is true that men only travel for rituals and many men do not do that either. It is true that they are always unemployed so they never can send money. But who says they do feel well about that? You cannot count love as you count money. It is not about feminism the Swedish way. It is about family and love as we understand it.

Engendering transnational diasporas: 

Engendering transnational diasporas Trasnsnational diasporic work as gender work. Women at the core of the doing of transnational households. Women as providers. Women as care-takers The need of transnational social policies.

Social justice and Postcolonial feminism: 

Social justice and Postcolonial feminism

Social justice and Post-colonial feminism: 

Social justice and Post-colonial feminism

Social justice and Post-colonial feminism: 

Social justice and Post-colonial feminism …Said´s approach pushes us to see the extent to which all knowledge is situated in- and participates in the making of –the wordly realities that we inhabit. Such a proposition makes it much more difficult, or even impossible, to locate a single ”objective” standpoint from which to accumulate knowledge. An hence this approach contests and undermines the authority of coercive systems of knowledge like Orientalism – whose very claims of validity depende on the priviliging of one particular standpoint , i.e., the West- by bringing to the surface a previously repressed, silenced, or ignored plurality of voices and perspectives. (Makdisi: 2002: 440)

Social justice and Postcolonial feminism : 

Social justice and Postcolonial feminism