African Diasporic Women's Narratives: Politics of by Simone A. James Alexander

By Simone A. James Alexander

Influenced by means of a becoming have to handle questions of transnationalism, girl mobility, and citizenship, this e-book deals an in-depth examine of selective texts of Audre Lorde (Barbadian-American), Edwidge Danticat (Haitian-American), Maryse Condé (Guadeloupean-American) and charm Nichols (Guyanese-British). The e-book examines transnational migration or move not just when it comes to actual trips, however it additionally employs the trope of migration as resistance, as dissent. analyzing the pervasive move of our bodies, this booklet demanding situations the pathologization ascribed to black lady sexuality/body, subverting its assumed definition as diseased, passive, and docile. Investigating how black woman identities and sexualities circulation globally, it specializes in problems with embodiment, how women's our bodies are learn and obvious; how our bodies “perform” and are played upon; how they problem hierarchical constructs and disrupt normative criteria. in addition, it depicts how lady topics not just discursively engender a parallel “migration” that disrupts and debunks hierarchical constructions, yet how in addition they engender a politics of resistance and subversion of mainstream/dominant discourse, a detour from normative categorizations and ideologies, a migration from and problem of unmarried, mounted, heteronormative, heterosexual definitions of self. In essence, it examines the politics and economics of migratory hobbies, re-examining and reconfiguring the definition of citizenship to mirror transnational hobbies and subjectivities, and the transferring definitions of domestic. The book's engagement with severe race idea, provides one other layer to its distinctiveness by means of attractive “disability” experiences, albeit peripherally, because it demanding situations the build of sickness, well being and able-bodiedness as configured through Western clinical technology.

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Despite Crais’s claim that Baartman “in a sense knew what she was getting into” (quoted in Frith), her “theft” nevertheless constitutes human trafficking, as the definition includes “those cases where the woman is aware of the nature of the work at the point of leaving but on arrival finds herself in a situation where her fundamental human rights and freedoms are violated” (quoted in Bertone 6). Hence Baartman’s migrant status is complicated, shrouded in ambivalence. Yuval-Davis and Stoetzler address this conundrum in the following manner: “In crossing the borders a woman can get away from constraints within her society and become constructed via the double-edged sexualized ‘othering’ processes that make her into the ‘exotic woman’ ” (338).

He has always known, or believed he did, his value—as a hand, a laborer who could make profit on a fare—but now he discovers his worth, which is to say he learns his price. The dollar value of his weight, his strength, his heart, his brain, his penis, and his future. (Beloved 226) Upon gaining access to the (master) script, Sethe comes to the stark realization that the measurement was intended to establish her assumed difference, to relegate her to subhuman status. She records her reaction to this startling revelation in the following manner: I commenced to walk backward, didn’t even look behind me to find out where I was headed.

She was also made to impersonate a captured animal and later completed the bestial, jungle image as she was forced into a cage. Furthermore, Baartman’s nudity reinforces her bestiality, her promiscuity. For almost two hundred years Baartman was displayed both in flesh and posthumously on the European world stage as a freak of nature. 9 Baartman’s inability to attain citizenship was a foregone conclusion, since her body, in many ways, did not correspond to the national (read white) body. Reputedly Khoi women are known for their large buttocks (steatopygia) and elongated labia.

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