Feminist Praxis in Exile
A kitchen from a shantytown house; there is a table, covered by white oilcloth, teapot standing on it; two plastic bottle caps at the corner of the table. The kitchen opens to the garden; washed linens hung on the rope to dry, above them, most probably vine leaves. At the opposite side of the kitchen enterance a wall stands, hosting green leaf flowers in pots.
.pdf-English

Keywords

Feminist autoethnography
neoliberalism
universities

How to Cite

Özcan, G., & Cosar, S. (2024). Feminist Praxis in Exile: A Collaborative Autoethnography. Feminist Asylum: A Journal of Critical Interventions, 2(3). https://doi.org/10.5195/faci.2024.120

Abstract

This work is a collaborative attempt to historicize our experience as feminist academics in neoliberal settings across different countries (Turkey, Canada, the United States) in the last two decades. We narrate how we learned to act as women academics in certain male and nationalist and/or racialized settings in neoliberal moment(s). We refrain from victimhood accounts as well as the charm of heroic feminist stances. We tell our stories in terms of our relations to the socio-economic contexts that host neoliberal universities, to our presence on neoliberal campuses, to the academic circles that we happen to join, and from which we are excluded

https://doi.org/10.5195/faci.2024.120
.pdf-English

References

Ahmed, S. (2007) ‘A Phenomenology of Whiteness’, Feminist Theory 8(2), pp. 149-168.

Anzaldúa, G. (2015[1980]) ‘Speaking In Tongues: A Letter To 3rd World Women Writers’, in Moraga, C. and Anzaldúa, G. (eds.) This bridge called my back: Writings by radical women of color. New York: State University of New York Press, pp. 163-172.

Behar, R. (1996) The vulnerable observer: Anthropology that breaks your heart. Boston, MA: Beacon Press.

Behar, R. (2003) Translated woman: Crossing the border with Esperanza’s story. Boston, MA: Beacon Press.

Bourdieu, Pierre. 2010 [1984]. Distinction: A social critique of the judgement of taste. Translated by Richard Nice. London and New York: Routledge.

Butler, J. (2009) ‘Performativity, Precarity, Sexual Politics’, AIBR 4(3), pp.i-xiii.

Coşar, S. and Bektaş-Ata, L. “Modernin Distopyası: Neoliberal Akademiyi Birlikte Oto-Etnografiyle Anlamak,” (The Dystopia of the Modern: Understanding the Neoliberal Academia through Collaborative Autoetnography), Doğu Batı (80), pp. 73-94.

Foley, D. E. (2010) ‘Critical Ethnography: The Reflexive Turn’, International Journal of Qualitative Studies in Education, 15(4), pp. 469-490.

Harvey, D. (1990) The condition of postmodernity: An inquiry into the origins of cultural change. Cambridge and Oxford: Blackwell Publishing.

Henry, F. Dua, E., James, C. E., Kobayashi, A., Li, P., Ramos, H., Smith M. S. (2017) The equity myth: Racialization and Iindigeneity at Canadian universities. Vancouver: UBC Press.

hooks, b. (1994). Teaching to transgress: Education as the practice of freedom New York and London: Routledge.

Howell, A. and Melanie Richter-Montpetit, M. (2020) ‘Is Securitization Theory Racist? Civilizationism, Methodological Whiteness, and Antiblack Thought in the Copenhagen School’, Security Dialogue, 51(1), pp.3-22

Lentin, A. (2020) Why race still matters? Cambridge, UK: Polity Press.

Nguyen, X. T. (2018) ‘Critical Disability Studies at the Edge of Global Development: Why Do We Need to Engage with Southern Theory?’, Canadian Journal of Disability Studies, 7(1), pp.1–25.

Strong-Boag. V. (2014) ‘Limiting Identities: The Conservative Attack on History and Feminist Claims to Equality’, Forum: History Under Harper, Labour, 73, pp.206-209.

Creative Commons License

This work is licensed under a Creative Commons Attribution 4.0 International License.

Copyright (c) 2024 Dr. Gülden Özcan; Simten Cosar