By Denise Noble
This ebook strains the strong discourses and embodied practices by which Black Caribbean ladies were imagined and produced as matters of British liberal rule and smooth freedom. It argues that during trying to get away liberalism’s gendered and racialised governmentalities, Black women’s daily self-making practices build decolonising and feminising epistemologies of freedom. those, in flip, again and again interrogate the colonial logics of liberalism and Britishness. Genealogically established, the e-book starts off with the narratives of freedom and id offered through Black British Caribbean girls. It then analyses severe moments of main issue in British racial rule at domestic and in a foreign country within which gender and Caribbean ladies determine as issues of shock. Post-war Caribbean immigration to the united kingdom, decolonisation of the British Caribbean and the post-emancipation reconstruction of the British Caribbean loom huge in those issues. In doing all of this, the writer unravels the colonial legacies that proceed to underwrite modern British multicultural anxieties. This thought-provoking paintings will attract scholars and students of social and cultural background, politics, feminism, race and postcoloniality.
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Extra resources for Decolonizing and Feminizing Freedom: A Caribbean Genealogy
2 Turning History Upside Down 25 However, this model of discourse and subjectiﬁcation has been criticized as producing a repressive model of subjectiﬁcation, in which the subject is rendered docile and without agency. This leaves the problem of how to conceptualize agency and social transformation (Moss 1998; Sawicki 1996). In his later work, Foucault responds to these critiques and offers a new expanded theory of power, organized around the concept of governmentality. Before explaining the concept of governmentality, it seems important to clarify how the concept of feminization is being deployed in this study.
2 Turning History Upside Down 33 However, I think that Foucault does, if rather obliquely, explain how critical responses (which may fall short of total revolution), as well as resistance, are possible. To grasp this, one needs to fully engage with his assertion that power relations are just that: a relation of a multiplicity of force relations. Power is not a monolithic block but an array of different orders, ﬂows and rhythms. Not all forms of empowerment and resistance are emancipatory in the sense of advancing social justice.
This leads to a number of key questions: Are all strategies which appeal to the embodied biopolitical categories of modernity always to be viewed with suspicion and as inevitably ‘self’-defeating’? Does freedom require the abandonment and transcendence of modern biopolitical categories? And, moreover, what are the emancipatory limits of biopolitics as a strategy or ethics of freedom at both the individual and collective levels? The exploration of the ways in which race and gender are deployed by some Caribbean women to shape and experience themselves as ‘free’, and what the meanings of those freedoms are, will be used to explore these questions in the remaining chapters of this book.