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Vite in Italia e proiezioni verso casa tra i migranti ecuadoriani. Éditions de Minuit, Paris, Féminisme s , Penser la pluralité. Représenter la société française. La découverte, Paris, The fragility of cosmopolitanism: La production des grands hommes: The Darwing Press, Princeton, The Islamic Revival and the Feminist Subject.

Jeunes filles et identité genrée Marcu, O. Giovani rom e dinamiche di genere: Università Cattolica del Sacro Cuore, Milano. Catégorisations et idéologies de sexe, Côté-femmes, Paris, Coming of age in Samoa.

William Morrow, New York. Growing up in New Guinea. Thèse de doctorat en épidémiologie, Universidad Autónoma de Guerrero, Centro de investigación de enfermedades tropicales, Acapulco, Guerrero Mexico. Toward an Anthropology of Women.

Monthly Review Press, New York, Bambini del campo nomadi. Romà bosniaci a Torino. Franco Angeli, Milanio, Per sharam devi portare il tuo purdah! La sua trasmissione risulta problematica nelle famiglie migranti a causa della difficoltà di educare allo sharam, complesso sentimento che sostiene il purdah. Per una completa spiegazione dei due termini vedi paragrafo 4 in questo saggio. La trasmissione della pratica purdah emerge come impegno educativo e politico delle famiglie migranti verso le figlie e i figli, attraverso la creazione del sentimento di appartenenza a più gruppi: Nathan ha applicato in campo psicoterapeutico le teorie di G.

Il tipico abito e la lunga sciarpa utilizzata dalle donne per la copertura di capelli e decolté. Essi costituiscono, nelle loro articolazioni culturali, i fattori delle dinamiche sociali e di genere. Nella contraddizione e convivenza tra questi elementi risiede la sua maggiore peculiarità. Nel mosaico di situazioni e valori di cinque popoli differenti35 per lingua, ma che sono stati uniti dal nella nazione pakistana a causa della comune identità islamica, esistono aspetti culturali comuni.

Uno di essi è il purdah la cui pratica, per la sua origine tradizionale, definisce una donna come onorevole e per tale motivo è tuttora soggetto alla trasmissione culturale. I mohajir sono i musulmani nati in India ed emigrati nel a seguito della partizione.

Moro, e come le problematiche educative non possono essere comprese al di fuori del sistema culturale familiare T.

La lingua è un sistema culturale che fabbrica il mondo poiché le parole sono un già dato, una costrizione che determina il tipo di esperienza, un sistema culturale che racchiude un gruppo contribuendo a identificarlo. Il soggetto, rappresentando la sua esperienza in forma narrativa, attribuisce un senso alla vita quotidiana J.

In questo senso il racconto è un lavoro che incessantemente trasforma i luoghi geografici in spazi di vita: La lettura di un resoconto di ricerca sul purdah in Pakistan R.

Questa visione viene messa in scacco da incontri in cui prevalgono altre visioni pedagogiche e differenti modelli educativi: Nel periodo GennaioGiugno ho effettuato lo stesso tipo di lavoro sul campo con dieci giovani donne pakistane di seconda generazione. Da un punto di vista metodologico è importante sottolineare la differenza che intercorre tra un mediatore linguistico culturale e un informatore in campo antropologico: Un partire da sé, con diverse direzioni di ascolto Maria Grazia Soldati 91 contemporanee e complementari.

Si esprime in forme visibili e non-visibili: Oggi la tenda originaria si gioca nelle diverse forme di vestiario che caratterizzano la pratica stessa: In una certa misura, nel ciclo di vita di una donna, è possibile attraversare tutte queste differenti forme di vestiario come narra Umal, una giovane donna sposata in Italia da dieci anni.

Quando ero in Pakistan, mia cognata mi richiamava sempre: Ci fu un evento: Da quel giorno, per sei anni, uscendo da casa ho dovuto portare il burka. Ricordo che cadevo sempre perché inciampavo. Quando sono venuta in Italia lui mi ha conosciuto per 92 Per sharam devi portare il tuo purdah! Narra Noor donna adulta di 45 anni, madre e nonna: Il purdah interiore è una cosa che io non riesco ancora a controllare, io ho jiad dentro, che non vuol dire la guerra con gli altri come si sente dire qui, ma il conflitto con la tua anima.

Fino a quando non hai il controllo sulla tua anima non puoi avere il purdah interiore, ma se non hai questo, non puoi avere nemmeno il purdah esteriore. Rusdhie nel suo romanzo Shame scrive che: Il purdah si costruisce su questa polisemia del sentimento di sharam perché come afferma Umal: Puoi essere avvolta sette volte negli strati del vestito ma se non hai sharam dentro di te, non sei in purdah.

Nelle regole della religione una donna non deve nemmeno parlare con un uomo. Se lo fa, deve rimanere in purdah e cioè: Nella società pakistana scrive R. Haque , lo spazio pubblico è di pertinenza degli uomini e fare purdah significa oggi per le donne guadagnare una maggior libertà di movimento rendendosi pubblicamente invisibili.

Al contrario, praticare il purdah nello spazio pubblico italiano fa assumere loro una grande visibilità. Nel racconto delle madri sulla trasmissione del purdah alle figlie ho potuto rilevare come sia data per certa in coloro che hanno narrato come la migrazione abbia innescato un cambiamento verso le pratiche purdah cui non aderivano totalmente in Pakistan, ma che, attraverso la pratica religiosa, hanno riscoperto in Italia.

Ad esempio, il mio cambiamento è avvenuto qui, in Italia, ma avevo le cose dentro di me dal Pakistan. Nei miei primi trenta anni di vita ho vissuto senza purdah esterno, mettevo solo il dupatta sulla spalla, ma non avevo questa pace interiore che ho adesso.

Qui in Italia, ho preso i libri in mano, ho studiato a casa. Sono pochi anni che osservo il purdah del vestito e questa pace interiore è una protezione che sento, mi mancava prima. Oggi mi sento completa come donna. Assia, 18 marzo A sua volta Jamila narra che: Ho scoperto cosa era il vero significato del purdah quando sono entrata nella ricerca religiosa, qui, in moschea, in Italia.

Quando andavo a scuola, dopo i quattordici anni avevo un chador abbastanza grande, ma era solo un mezzo per sentirmi sicura, nessuno osava parlare con me. Ero incinta del mio terzo figlio ed ho iniziato questa conoscenza. Jamila, 10 aprile Ma perché qui le maestre spingono al gioco insieme maschi e femmine? Io sono molto turbata, se tu vedi le ragazze quando inizia la stagione calda come si vestono e si baciano con i maschi, i nostri figli vedono questa differenza tra la casa e fuori.

La nostra religione è diversa non ci da il permesso. Ma qui si va a scuola per studiare, imparare o per scegliere il partner? Domani avendo questa educazione a scuola mi porterà qualcuno a casa? Io sono preoccupata, devo richiamare con forza, altrimenti un giorno… in questa età il cervello e la mente è debole, è come un contenitore che stiamo riempiendo e domani tutto questo ritornerà. Shazia, 22 marzo Le narrazioni delle giovani in età adolescenziale, inizialmente raccolte in gruppo presso la moschea di Brescia e successivamente approfondite al loro domicilio, hanno messo in luce la presenza del purdah nella loro esistenza e la necessità di una sua elaborazione che possa convivere nel contesto italiano.

In questo modo la soggettività si organizza intorno ad un sentimento di sé 96 Per sharam devi portare il tuo purdah! Il purdah è una cosa che noi ragazze, le donne adulte musulmane, dovremmo fare in certi luoghi di fronte a certe persone.

Uzma, quindicenne racconta invece che: Nel suo pensiero il purdah non visibile viene associato allo: La voce di Tooba è precisa quando dice che: Per quanto riguarda il purdah della lingua, tu devi stare attenta a come dici e parli con gli uomini pakistani, perché se siamo simpatiche penseranno che ci stai, quindi non Maria Grazia Soldati 97 puoi sorridere come fai con gli italiani. Ma penso che sia per tutti, tu devi avere un limite con tutti Naila, 20 gennaio Immesse in processi educativi dinamici, le ragazze si trovano a dover mediare codici, linguaggi, tradizioni e valori estranei gli uni agli altri, rivelando la natura complessa della trasmissione culturale.

Io non li conosco nemmeno i ragazzi italiani, ho più amiche che amici. Un conflitto che è raccontato come interno, risultato di un dinamico intersecarsi di modelli sociali e culturali, sistemi di valori, comportamenti e atteggiamenti intrisi di significati simbolici. Nella mia esperienza etnoclinica i conflitti maggiori tra famiglie e servizi emergono quando si pone la questione nei termini di riconoscimento identitario: Solitamente le ragazze adolescenti apparentemente pongono invece domande di riconoscimento 98 Per sharam devi portare il tuo purdah!

Ed è qui che si situa la mediazione etnoclinica: Riferimenti bibliografici Aslam, N. Mappe per amanti smarriti. Il senso degli altri. La ricerca del significato. De Pury Toumy, S.

Theorie e pratique de la mediation interculturelle en situation clinique. Les Empecheurs de penser en rond, Paris. Come si dice doppio gioco in Pakistan? Saggi di etnopsicanalisi complementaristica. La sapienza di partite da sé. Bambine e bambini di qui e di altrove. Il Pakistan tra ulama e generali. Mezzo secolo di storia. Genitori in esilio, psicopatologia e migrazione.

Non siamo soli al mondo. A qui j appartiens? Ecrits sur la psychothérapie,sur la guerre et sur la paix. Purdah o della protezione. Seconda Sessione Dai margini al centro. Una traversalità messa in gioco fin Dai margini al centro.

Sedgwick e Judith Butler. De Lauretis, []: La seconda dimensione coinvolge la questione degli spazi istituzionali e transnazionali della ricerca, interni alle stesse dinamiche della globalizzazione. Gender, queer e postcoloniale formano una costellazione che Dai margini al centro.

La loro rappresentazione chiama in causa le connessioni tra corpi e cittadinanza attraverso forme di memorie embodied collegate a dimensioni relative al genere, alla razza, alla sessualità e al colore.

I primi due saggi entrano nel cuore delle tensioni che attraversano e hanno attraversato le relazioni tra femminismo, lesbismo e teoria queer, mettendo a tema sia il nesso fondativo tra politica e teoria sia lo scenario politico-culturale in cui il successo accademico del queer si è accompagnato alla marginalizzazione delle sue radici lesbofemministe.

Attraverso i fili che collegano biografia e pratica politica, la tensione erotica con quella poetica, le voci delle due poetesse e attiviste lesbiche rimandano al complesso rapporto tra soggettività di frontiera, sessualità dissindenti e movimenti diasporici che prende forma negli anni Ottanta imponendo una queerizzazione della teoria femminista. In questo contesto, il lesbo-queer, non allude ad uno spazio di rivendicazione identitaria, quanto piuttosto suggerisce una specifica figurazione incarnata e situata che ri-politicizza il rapporto tra differenze, mettendo in evidenza connessioni e frizioni e aprendo a nuovi immaginari.

Il lavoro di Gilberto Freyre è assunto qui come paradigmatico della forza incredibilmente innovativa e conservatrice allo stesso tempo di questa ideologia. La rilettura della storia brasiliana alla luce del valore profondamente democratico del suo modello coloniale capace di amalgamare le differenze culturali, va di pari passo con la torsione in senso positivo degli elementi di violenza di genere e razziale caratteristici del dominio portoghese.

Scarpulla suggerisce infatti che sia proprio la dimensione materiale e performativa specifica della danza ad essere esclusa dalla scena della rappresentazione. La ricchezza dei contributi inclusi nella sessione indica la rilevanza di alcuni temi trasversali, tra cui mi preme indicarne almeno due. In primo luogo va segnalata la centralità delle dinamiche legate alla traduzione culturale, un tema che ha giocato un ruolo di primo piano negli studi postcoloniali, ma che assume anche nuove e diverse valenze.

Accanto a questa, si affianca, tuttavia, una seconda direzione di indagine che insiste soprattutto sui processi di autotraduzione come costitutivi delle forme di soggettività a cui fa riferimento il saggio di Borghi.

Si tratta di un terreno di riflessione particolarmente significativo in relazione alla riconfigurazione delle relazioni tra margini e centro. In questo senso, gli archivi che attorno al nesso tra corpi, sessualità e soggettività come ricercatrici contribuiamo a fare e disfare non rivelano solo una finalità decostruttiva, ma anche una potenzialità trasformativa che guarda al passato non per spiegare il presente, ma per destabilizzarne le interpretazioni. I miei ringraziamenti vanno in primo luogo a Eleonora Missana che ha coordinato con me il panel durante il convegno e collaborato alla lettura dei testi, insieme a tutte coloro che in varie fasi hanno contribuito alla realizzazione di questa pubblicazione: Un ringraziamento particolare va alle studiose che hanno arricchito con il loro contributo il dibattito durante il Convegno e i cui interventi non è stato possibile inserire in queste pagine: Femminismo, teoria queer e critica postcoloniale Bibliografia Butler J.

Identità, sesso e desiderio. Race, classe et critique queer. The Political Grammar of Feminist Theory. Duke University Press, Durham. From Margin to Center. South End Press, Boston. Lutz, H; Herrera Vivar, M. Homonationalism in Queer Times. Duke University Press, Durham and London. Berg, Oxford, — Race, Gender and Bodies out of Place. Epistemology of the Closet. University of California Press, Los Angeles. Epistemologia e politica della sessualità.

Fear of a Queer Planet: Queer Politics and Social Theory. University of Minnesota Press, Minneapolis. In the archive of queer politics: This paper endorses the suggestion that we push back the timeline of queer theory to the s rooting it firmly in lesbian feminism despite the disclaimers and erasures of official queer theory.

But rather than stating the obvious — i. In Lisa Duggan saw the new lesbian communities united by dissent towards Adrienne Rich and Dionne Brand Listening for Something dominant forms of organizing sexual and gender performances, and by the shared conviction that identity is something to be constantly renegotiated. Although she agreed with this, Jacqueline Zita pointed out that gender roles are not just a question of performance as Judith Butler maintained: And women theorists pursued their own deconstructive interests.

The mainly white US lesbian feminism had a strong intercultural and interracial component. Non-white women had shared in the making of feminist consciousness, even though we only date their lesbian beginnings from the Statement of the Combahee River Collective, and their history has now been rewritten correcting erasures and a neglect of which most of us scholars have been at least partially guilty.

The 80s saw the beginning of a queer turn for feminist theorists: Sedgwick, Teresa De Lauretis, and others were writing texts that expanded the boundaries of lesbian feminism into the territories Liana Borghi of queer theory. Therefore this paper goes back in time to the archives of the mids, to take a look at a forgotten video interview of Adrienne Rich and Dionne Brand, entitled Listening for Something D. This is not the first time I read and research the writings of Rich and Brand.

But here I go back in time to reconsider their dialogue in the context of the development of a lesbian queer theory. There, the History of Consciousness Department of University at the California Santa Cruz was still, and would continue to be, a beehive of cross-cultural encounters and theoretical production, including the conference on Queer Theory organized by De Lauretis which featured a strong intercultural and interracial discourse on sexuality.

When in Dionne Brand, a Caribbean poet who was also a political activist, wrote to her proposing a video interview, the offer could seem to Rich a small compensation for the loss of her friend Audre Lorde who had died the year before. The filmed interview was the result of an exchange of 4 letters — October 26th, ; Adrienne Rich and Dionne Brand Listening for Something January 28th, ; May 1st, ; June , and the video was published in Brand was a generation younger than Rich, a Caribbean author from Trinidad who had emigrated to Canada aged seventeen and was primarily concerned with racism, colonial oppression, and decolonization.

She had published in a collection of poems, No Language is Neutral, and in a book of short stories, Bread Out of Stone: Published in , the same year as the interview, In Another Place, Not Here connected her with other Caribbean authors writing on the Black Atlantic;39 two other novels followed in and , and a long essay, Map to the Door of No Return: Notes to Belonging , an unforgettable study of the black diaspora L.

Brand states in the video that her poetry speaks to black people; the novel also does this featuring the historical context of slavery and migration, rich imagery, the use of patois, and her typically dense descriptive style. In the love story of Elizete and Verlia, queer diasporic subjectivities affirm the potential agency of female homo sexual desire.

As descendants of slavery, the characters seem to have no home and no return. The past is never quite gone and their bodies are archives of shame and pain.

As an example, she writes about the beach at Guaya: Liana Borghi resides in its refusal of origins, in its insistence on the impossibility of tracing lineage and assessing the past through bloodlines, genealogy, or conventional historiography. In the interview Rich and Brand meet as poets: The video opens with slides showing excerpts from their correspondence: Rich had already debated this question in the 80s, in her autobiographical essay Split at the Root and in her poetic sequence, Sources , as well as in her longer essay, The Politics of Location which in many ways dovetailed with an earlier essay by her Jamaican partner Michelle Cliff.

Her vindication of derogatory terms implied in the title points to a subsequent connection of lesbian identity politics with queer theories. As in the case of Audre Lorde and Dionne Brand, this multiplicity of identities perceived within the constraints of heteronormativity queried and disrupted the dominant narratives of white heterosexual women L.

But we do know what a hard-won achievement it had been for Rich to claim her poetical subjectivity in the formalist times of her early career, to write political confessional poetry, then to come out as a feminist and as a sexual deviant in the 70s. As a lesbian I have no race, my own people disclaim me; but I am all races because there is the queer in me of all races.

They come to this from different experiences but both acknowledge the kind of female genealogy that lesbians value: Either generational line is built on default and difference: Rich extends from family to literature, even to gay and lesbian writings, and to their own. As for politics, Brand had acquired a direct experience of alienated labour and exploitative colonialist economics when she was a teenager in Cuba in Rich, marked for middle class marriage and motherhood, had escaped from both in order to become the poet she wanted to be.

In she had identified with Ethel Rosenberg, underlining in a poem her will to distinguish herself although checked and subdued by marriage. But communism had not seemed a viable choice to Rich in those years of Khrushev and McCarthyism.

Still, both of them feel and resent the discomfort of living in the failed democracy of the American Empire, where, Rich says, 42 The experience is reflected in the poems of Chronicles of a Hostile Sun Liana Borghi the Right has been very consciously and with great method consolidating power, molding discourses, snatching certain kinds of discourse away from the progressives, renaming everything in this extraordinary, Orwellian way.

The language of female liberation is now commonplace among those in control but the condition of women is not changing. In the distribution of wealth the empowerment of women consists in introducing them into capitalist economies where they lose control over labour and worth.

Or that women could change things around us suggests that a great many other things would have to change not just around women I now return to my claim about a Lesbian Queer. The identity politics that gave cohesion to lesbian feminism was soon questioned both by coloured women and by critics with a postmodern Adrienne Rich and Dionne Brand Listening for Something approach. Scholars sensitive to poststructuralist definitions of identity — like Laura Doan in her edited collection, The Lesbian Postmodern — wrote creatively collating queer studies and lesbian cultures, but criticized the new queer movement for not considering lesbian specific requirements.

In her Getting Specific. Postmodern Lesbian Politics, Shane Phelan described postmodernism as representing the incompleteness of any narrative, and the instability of identities and social topologies. She recommended that Lesbians should enter public discourse… as people occupying provisional subject positions in heterosexual society Our politics must be informed by affinity rather than identity, not simply because we are not all alike, but because we embody multiple, often conflicting, identities and locations.

Unfortunately, she wrote, Queer Nation was not interested in enlarging this field, nor in material social relations, like commodification, international capital, disenfranchisements, racism, but only in shifting privilege within its wealthy white middle class gay members. Suzanna Walters distinguished between queer theory and queer practice, also repeating the accusations of gay privilege, effacement of lesbians, prevalent hegemonic whiteness in the queer movement.

Despite differences in style, strategy, and tactics, there were — she thought — similarities with the lesbian movement: The theorized separation of sexuality from gender created a real problem for lesbians because gender issues are structural and cannot easily and voluntarily be ignored or disposed of without the global structural changes that Adrienne Rich considered necessary and unavoidable. Non-conformist lesbians were used to resisting regimes of normativity.

Understanding that sex and gender are interlocking constructions that must be deconstructed and separated so that object choice is no longer sexually predetermined, also seemed relatively easy. A lesbian minority could speak for specific rights. Therefore gender identity remained a problem even in the era of the cyborg and the eccentric subject. Can there be a queerness for lesbians beyond gender? The queer movement, despite its activism over the AIDS crisis, has been described as having no political outcome.

Of course we know that there has been, and there is, a lot more and a lot else to queer studies. So I leave readers to interrogate their social imaginary with the question: And what is it for you? Aunt Lute Books, San Francisco. Genere, precarietà e intercultura. Luoghi del non ritorno. No Language is Neutral. Bread Out of Stone: Coach House Press, Toronto. In Another Place, Not Here. National Film Board of Canada, Montréal. At the Full and Change of the Moon.

A Map to the Door of No Return: Tactics of Intervention in Contemporary Cultural Studies. Indiana University Press, Bloomington. Trauma, Sexuality, and Lesbian Public Cultures.

Duke University Press, Durham N. Queer Theory and the Death Drive. Routledge, New York, Loving in the War Years. Lesbian Feminism and the Limits of Community. Temple University Press, Philadelphia. Blood, Bread, and Poetry: Selected Prose Dark Fields of the Republic. Liana Borghi — Scribner, New York, Essays on Art and Society, Origins, Experiences and Culture. The Poetry of Dionne Brand.

Wilfrid Laurier University Press, Waterloo, Beyond the Lesbian Nation. Yet Another Unhappy Marriage? Lesbians Teaching Queer Subjects. Tradurre in italiano queer non è semplice, e infatti non lo facciamo. Differenza in movimento M. I punti di vista sulla questione sono molteplici: Quello a cui si opponevano pionieri queer come Whitman, e poi Robert Duncan, Audre Lorde o Judy Grahn — ci ricorda Rich — è lo stesso sistema di valori, patriarcale e razzista, contro cui ha preso la parola il femminismo.

A scriverlo è Teresa de Lauretis, che aggiunge: Queer era da più di un secolo un aggettivo usato in senso spregiativo per indicare una persona omosessuale, e il movimento di liberazione gay e lesbica ne aveva proposto di recente un recupero in senso positivo. Oltre che, naturalmente, di genere. Disparità, sottolineo, e non differenza: La differenza è un valore e una ricchezza.

Sembra che pochi ne sentano la necessità. Quali sono le scelte metodologiche che contraddistinguono una studiosa queer e la rendono diversa da chi queer non è o pensa di non essere? Negli studi letterari il problema emerge già alla fine degli anni Novanta, quando Marilee Lindemann scrive: Alla lunga questo rifiuto diventerà un ostacolo e un limite per il nostro lavoro M.

Certo ogni definizione implica una limitazione: Valeria Gennero se tutti sono queer, allora nessuno lo è — e mentre questo è esattamente quanto sostengono i teorici queer, il fatto di attenuare la valenza negativa del termine universalizzandone il significato lo priva anche di forza esplicativa S.

Quali sono dunque i vantaggi, e quali i rischi, della nuova denominazione? Quando al movimento delle donne — considerato arcaico e inadeguato in quanto basato su una nozione troppo stabile di identità — subentra un movimento queer caratterizzato da differenze molteplici e incomparabili, a venire cancellato è il contributo del pensiero femminile e femminista alla ridefinizione di una nozione di soggettività capace di accogliere il contributo della differenza.

Judith Butler aveva individuato nel drag, nelle performance en travesti delle drag queen e dei drag king, una messa in scena capace di mostrare il dispositivo del gender in funzione, rivelando un meccanismo in cui citazioni e ripetizioni si inseguono in una circolarità che esclude la presenza di un originale a cui fare riferimento. Dove ci conducono dunque questi strumenti di lettura flessibili ed eclettici? A Halberstam servono per eseguire una ricognizione accurata di una serie di maschilità femminili che vanno dal realismo butch, al drag king, drag king femme e drag king frocio.

Come distinguere tra omaggio e oltraggio, o tra parodia e pastiche? Quelle Valeria Gennero verso cui gravita Halberstam sono questioni complesse e ampiamente dibattute nella teoria postmodernista, femminista e non, anche se di questi contributi Halberstam non sembra tenere conto. Nel suo volume Halberstam racconta come un locale, durante un concorso di drag king, abbia persino organizzato una falsa protesta di femministe interpretate da drag queen che hanno interrotto lo show brandendo cartelli del tipo: La rappresentazione delle femministe come arpie inferocite e intolleranti ha una storia lunga quanto il femminismo medesimo: Nelle pagine di In a Queer Time and Space , Halberstam descrive una temporalità queer basata sul rifiuto del conformismo di coloro che si assoggettano al modello, ormai non solo eterosessuale, di chi desidera una relazione stabile e forse addirittura dei figli, e descrive una sottocultura queer caratterizzata invece da attività come: The Politics of Postmodernism L.

Hutcheon, , e al recente: Come studiosa di letteratura anglo-americana posso offrire un esempio che riguarda il mio ambito lavorativo.

La mia ipotesi è che 46 47 48 Womanism è un termine riferito alla cultura femminile afroamericana cfr.: Al convegno precedente della IASA, tenuto a Lisbona nel , era andata anche peggio, con 5 riferimenti su interventi. Valeria Gennero esistano almeno due significati complementari di queer. E non è un caso se a caratterizzarle troviamo: La società del rischio: Columbia University Press, New York. In a Queer Time and Place: Transgender Bodies, Subcultural Lives.

The Politics of Postmodernism. A Lesbian Feminist Perspective. Working the Spaces of Neoliberalism: Activism, Professionalisation, and Incorporation. Bio-imaging, body art e costruzione della soggettività. Essays on Art in Society, University of Texas Press, Austin. Harcourt Brace Jovanovich, San Diego. Queer Theory, Gender Theory: Alyson Books, Los Angeles. Tales of contested nationhood s: Introduction In her seminal essay, Gayatri Spivak asks whether or not the subaltern can speak.

Almost two decades later, together with Judith Butler, she also asked who sings the nation-state J. Both questions are symptomatic of the shifting and unstable nature of our era. In fact, in recent years, a theoretical shift towards an interdisciplinary and political project is critical of the current shape of contemporary global gender politics, particularly in an era defined by its post-condition, where the major marks of identification of modernity and coloniality are under stress, from both academy and political struggle from below.

Shohat, , the dehyphenization of the Nation-state J. Spivak, is an ongoing process subjected to contestation and negotiation. It is, therefore, critical to our times to challenge and re-think the connections between gender, race, sexuality and their performance both in the Nation and in the State. In this paper, we critically analyse the historical and discursive emergence of foundational narratives of the Nation in Brazil, highlighting its colonial roots and The postcolonial, the feminist and the queer in the un making of Brazilian identity evaluating the role played by images and discourses about women in the making of the imaginative space of the Nation.

Further on, we will look to the mythological tale of Catarina Paraguaçu in order to present subaltern counter-narratives grounded on the interplay between Feminism, Queer Theory and Postcolonialism.

In this sense, it is central to notice two main silences in the hegemonic narratives of nation-building and state construction: From these political ties between gender role and nationhood we may derivate two main standpoints. Firstly, we may assume that the gendered division of labour and power within the social and political structures of the Nation-state D.

Haraway, is tightly attached to the gender division of nationhood itself J. In the periphery of the world-system, both nation and state building cannot be set apart from the wider political process of colonial expansion and politics of liberation. What Connel and other critics are trying to demonstrate is that global capitalism, both in its colonial and Caio S. Moreover, from the mid 80s onwards, a critical scholarship, feminist or not, has been arguing that both States and Nations are gendered institutions.

When we turn to the recent contribution of postcolonial and queer studies, however, we are led to recognize that patriarchy, as a global process, does not exist as an autonomous field of power, but is actually attached to wider capitalist and colonial transformations. This deep articulation between colonialism and miscegenation raises the question of the politics of sex and erotization as technologies of Empire. As Verena Stolke suggests: In colonial society, the sexualized body became fundamental in the structuration of the socio-cultural and ethical fabric gendered by the Portuguese and Spanish conquest and subsequent colonization of the New World V.

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