Essa pesquisa apresenta como objeto central os Subaltern Studies. Trata-se de um grupo de intelectuais que se destacou no estudo da história social e política indiana no final dos anos 1970. O que ligou estruturalmente os intelectuais próximos aos Subaltern Studies, em sua fase inicial, foi a tentativa de reescrever criticamente a história colonial da Índia. Nesse sentido, o esforço do grupo correspondeu a uma busca por tentar resgatar a voz nativa silenciada e extrair novas perspectivas historiográficas e políticas não só do passado, mas da própria fraqueza da sociedade nativa. Protagonizados por autores como Ranajit Guha, Dipesh Chakrabarty, Partha Chatterjee e Gayatri Chakravorty Spivak, se organizou uma série de coletâneas de artigos sobre a história social e política indiana que totalizaram onze volumes compreendidos entre os anos de 1982 e 2000. Amplamente discutidos, os Subaltern Studies passaram a nomear um campo de estudos abrangente, de caráter internacional. Em meio às diversas fontes que confluíram nos subalternistas (marxismo, pós-estruturalismo, pós-colonialismo), se busca aprofundar o estudo sobre as apropriações conceituais feitas pelos indianos. Se enfatizará seu percurso de mudanças e tensões intelectuais e se analisará os limites de sua realização teórica com destaque para a tradução e extensão à experiência latino-americana com os Latin American Subaltern Studies, fundados em 1993. / This research has as its subject matter Subaltern Studies. This is a group of intellectuals, who stand out in the social and political Indian history of the late 1970s. Intellectuals close to the Subaltern Studies, in its initial phase, critically tried to rewrite the history of colonial India. In this sense, the group sought to rescue the silenced native voice and extract new historical and political perspectives not only from the past, but also from the weakness of the native society. Performed by authors such as Ranajit Guha, Dipesh Chakrabarty, Partha Chatterjee and Gayatri Chakravorty Spivak, a series of collections of papers were organized on the Indian social and political history that totaled eleven volumes, published between 1982 and 2000. Widely discussed, Subaltern Studies came to suggest a field of extensive studies, of an international character. Among the various sources that converged in subaltern studies (Western Marxism, post structuralism, post colonialism), this research seeks to study the conceptual appropriations made by the Indians. This research will emphasize its changes and intellectual tensions and will examine the limits of his theoretical achievement especially in relation to the translation and extension to the Latin American experience with the Latin American Subaltern Studies, founded in 1993.

Essa pesquisa apresenta como objeto central os Subaltern Studies. Trata-se de um grupo de intelectuais que se destacou no estudo da história social e política indiana no final dos anos 1970. O que ligou estruturalmente os intelectuais próximos aos Subaltern Studies, em sua fase inicial, foi a tentativa de reescrever criticamente a história colonial da Índia. Nesse sentido, o esforço do grupo correspondeu a uma busca por tentar resgatar a voz nativa silenciada e extrair novas perspectivas historiográficas e políticas não só do passado, mas da própria fraqueza da sociedade nativa. Protagonizados por autores como Ranajit Guha, Dipesh Chakrabarty, Partha Chatterjee e Gayatri Chakravorty Spivak, se organizou uma série de coletâneas de artigos sobre a história social e política indiana que totalizaram onze volumes compreendidos entre os anos de 1982 e 2000. Amplamente discutidos, os Subaltern Studies passaram a nomear um campo de estudos abrangente, de caráter internacional. Em meio às diversas fontes que confluíram nos subalternistas (marxismo, pós-estruturalismo, pós-colonialismo), se busca aprofundar o estudo sobre as apropriações conceituais feitas pelos indianos. Se enfatizará seu percurso de mudanças e tensões intelectuais e se analisará os limites de sua realização teórica com destaque para a tradução e extensão à experiência latino-americana com os Latin American Subaltern Studies, fundados em 1993. / This research has as its subject matter Subaltern Studies. This is a group of intellectuals, who stand out in the social and political Indian history of the late 1970s. Intellectuals close to the Subaltern Studies, in its initial phase, critically tried to rewrite the history of colonial India. In this sense, the group sought to rescue the silenced native voice and extract new historical and political perspectives not only from the past, but also from the weakness of the native society. Performed by authors such as Ranajit Guha, Dipesh Chakrabarty, Partha Chatterjee and Gayatri Chakravorty Spivak, a series of collections of papers were organized on the Indian social and political history that totaled eleven volumes, published between 1982 and 2000. Widely discussed, Subaltern Studies came to suggest a field of extensive studies, of an international character. Among the various sources that converged in subaltern studies (Western Marxism, post structuralism, post colonialism), this research seeks to study the conceptual appropriations made by the Indians. This research will emphasize its changes and intellectual tensions and will examine the limits of his theoretical achievement especially in relation to the translation and extension to the Latin American experience with the Latin American Subaltern Studies, founded in 1993.

Drawing upon Homi. K. Bhabha's essay A Personal Response and Gayatri Chakravorty Spivak's Can The Subaltern Speak? I initiated my research project When the Silenced Voices Meet Homi. K. Bhabha's "Megaohone". The focal point of this paper aims at identifying and questioning the limitatpons of Bhabha's theories while highlighting Spivak's insightful perspectives. In conducting this project, the motif of my paper is derived, which is to question male scholars’ gender-blindness under the feminist lens in the field of post-colonial studies. Issues, such as identity, hybridity and representation are under discussion; meanwhile by citing the example of and debate on sati, the gender issue and the special contributions of postcolonial feminism are developed.

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L’œuvre de la romancière libanaise ‘Alawiyya Ṣubḥ (née à Beyrouth en 1955) est traversée par un rapport intrinsèque entre le corps épanoui et son exercice de la parole, de même qu’entre le corps réprimé et son embrigadement dans le silence, le tout lié à une peur du féminin dans ses manifestations aussi bien corporelles que langagières. Face à la norme répressive, le langage des personnages, lieu de l’articulation du savoir et du pouvoir, comme leur corps, lieu de l’exercice de la domination masculine, deviennent des lieux de contre-pouvoirs, des « subjectivités » en devenir comme dirait Michel Foucault. Ainsi se pose dans les trois romans de Ṣubḥ : Maryam al-ḥakāyā (2002), Dunyā (2006) et Ismuhu l-ġarām (2009) la question de la représentation des femmes et la possibilité qu’elles ont de prendre ou non la parole et de se faire entendre. Dans le système patriarcal mis en scène dans ces romans, le silence est la norme contre laquelle s’élève la voix de certains personnages, femmes et hommes. Par conséquent, quand elle intervient, leur parole, qui se situe aux confins de l’admissible, du convenable et du soutenable, a tout de suite valeur de transgression. Une fois cette parole advenue, la femme, parce que c’est surtout d’elle qu’il s’agit, récupère sa voix et l’image de son corps, ce dernier étant, en quelque sorte, le premier lieu où se manifeste l’appropriation patriarcale du discours féminin, et sa réappropriation par la femme, le premier et principal signe d’une possible émancipation. Un parler « féminin » est alors célébré, un parler qui n’est pas exclusivement de femmes, mais un parler qui ne prétend pas à l’universel, et qui permet l’émergence d’un discours minoritaire échappant à la vision logocentrique et théocentrique du monde. / The work of the Lebanese novelist 'Alawiyya Ṣubḥ (Beirut, 1955) is traversed by an intrinsic relationship between the unimpeded body and its exercise of speech, likewise between the repressed body and its enslavement in silence, all being linked to a fear of what feminine would be in its corporal and linguistic manifestations. Faced with the repressive norms, the language of the characters being a place where power and knowledge articulate on the one hand and their body, as the place of the exercise of male domination on the other hand, become places of counter power. In other hands, they become places of upcoming "subjectivities", as Michel Foucault would say. In the three novels of Ṣubḥ: Maryam al-ḥakāyā (2002), Dunyā (2006) and Ismuhu l-ġarām (2009), arises the question of the representation of women and the possibility for them to be voiced and heard. In the patriarchal system depicted in these novels, silence is the norm against which the voice of certain women and men rises. Therefore, when their word intervene, lying at the confines of the admissible, the suitable and the sustainable, it has immediately the value of transgression. Once this word has come, the woman, main subject of this word, recovers her voice and the image of her body. The body is the first place where the patriarchal appropriation of feminine discourse manifests itself, and the reappropriation of this discourse by woman becomes the first and principal sign of a possible emancipation. A « feminin » speech is then celebrated, a speech that is not exclusively that of women, yet a speech that does not pretend to the universal, and which allows the emergence of a minority discourse that escapes the logocentric and theocentric visions of the world.

This study is aimed at analyzing how contemporary urban Aymara youth hip hoppers and bloggers are creating their identities and are producing discourses in texts and lyrics to contest racist and colonial discourses. The research is situated in Bolivia, which is currently engaged in a cultural and political revolution supported by Indigenous movements. Theoretically the study is framed by a multi-perspective conceptual framework based on subaltern studies, coloniality of power, coloniality of knowledge, interculturality and decolonial theory. Aymara young people illustrate the possibility of preserving Indigenous identities, language, and knowledge while maximizing the benefits of urban society. This challenges the colonial ideology that has essentialized the rural origin of Indigenous identities. Moreover, this research argues that the health of Indigenous languages is interconnected with the health of the self-esteem of Indigenous people. Additionally, this study provides information about the relation of youth to the power of oral tradition, language policies, and the use of technology.

The overarching aim of this study is to trace evidence of resistant behaviour among subordinate groups in the first forty years of Fiji's colonial history (1874-1914). By rereading archival materials "against the grain", listening to oral history, and engaging postcolonial scholarship, the study intends to disturb accepted ways of understanding Fiji's past. This approach reveals the existence of numerous people, voices, and events which until recently have remained largely on the margins of Fiji's process of historical production. As a chronological survey, the study produces a body of evidence which uncovers a rich array of forms of resistance. The points at which these forms of resistance engaged dominant culture are divided into two broad categories. The first examines several forms of organized resistance such as the Colo War of 1876, the Tuka Movement of 1878 to 1891, the Seaqaqa War of 1894, the Movement for Federation with New Zealand from 1901 to 1903, the Viti Kabani Movement of 1913 to 1917, and the various instances of organised labour protest on Fiji's plantations. The second addresses everyday forms of resistance in the villages and plantations such as tax and land boycotts, violence and retributive justice, avoidance protest, petitioning, and various aspects of women's resistance. In their entirety these aspects of resistance reveal a complex web of relationships between powerful and subordinate groups, and among subordinate groups themselves. These conclusions preclude framing resistance as a totality and advocate instead a conceptualization of resistance as a multi-layered and multi-dimensional reality. In contributing to the reconstruction and revision of Fiji's early colonial history, the study seeks to both clarify and complicate future research in the area.

abstract: Following harsh economic and political reforms in the 1990s, Peru became a model of a neoliberal state based on natural resource extraction. Since then social and environmental conflicts between local communities and the extractive industry, particularly mining corporations, have multiplied resulting in violent clashes and a shared perception that the state is not guaranteeing people's rights. At the crossroads of the struggle between mining corporations and local communities lay different ways of living and relating to nature. This research concerns water conflict in an urban mining setting. More precisely, this research critically analyzes water conflict in the city of Arequipa as a backdrop for revealing what water injustices look like on the ground. With one million inhabitants, Arequipa is the second largest city in Peru. Arequipa is also home to the third largest copper mine in Peru. On June 2006, social organizations and political authorities marched in protest of the copper mine's acquisition of additional water rights and its use of a tax exemption program. In the aftermath of large protests, the conflict was resolved through a multi-actor negotiation in which the mine became, through a public-private partnership, co-provider of urban water services. Through a unique interdisciplinary theoretical approach and grounded on ethnographic methods I attempt to expose the complexity of water injustice in this particular case. My theoretical framework is based on three large fields of study, that of post-colonial studies, political ecology and critical studies of law. By mapping state-society-nature power relations, analyzing structures of oppression and unpacking the meaning of water rights, my research unveils serious water injustices. My first research finding points to the existence of a racist and classist system that excludes poor and marginal people from water services and from accessing the city. Second, although there are different social and cultural interpretations of water rights, some interpretations hold more power and become hegemonic. Water injustice, in this regard manifests by the rise in power of the economic view of water rights. Finally, neoliberal reforms prioritizing development based on the extractive industries and the commodification of nature are conducive to water injustices. / Dissertation/Thesis / Ph.D. Justice Studies 2012

Subaltern studies has overwhelmingly privileged subaltern resistance as a means for the subaltern to attain autonomy. While the group's project has made breakthroughs in rewriting Indian subaltern history, their emphasis on resistance to oppression has also essentialized what it means to create autonomy. A 1999 novel, Lydia Minatoya's The Strangeness of Beauty, challenges this essentialist view by portraying alternative behaviors that indicate autonomy. The novel is set in 1920s Japan when transnational excitement and anxiety provided opportunities for one subaltern group, Japanese women, to gain autonomy. While some feminist movements in Japan substantiate the notion that autonomy must be gained through rebellion, The Strangeness of Beauty suggests that this is merely one possible method for gaining autonomy—and an undesirable method at that. The relationships among three women—a mother, daughter, and granddaughter—emphasize that both the elite and subaltern can do more than just oppress or rebel to express autonomy. Rather than responding to the other antagonistically, the characters in The Strangeness of Beauty indicate that autonomy can best be reached through beneficent acts toward the other. I hope to demonstrate that these beneficent acts also foster autonomy. Because resistance and beneficence widen the spectrum of behaviors that foster autonomy, subaltern studies must identify new spheres of autonomy and enact a non-essentializing beneficence in their methodology.

Nathaniel Hawthorne's The House of the Seven Gables continuously plays with the idea of narrative authority to explore concepts of class and power within the novel. Since these concepts of class and power are also a central focus of Subaltern Studies, applying some of this body of scholarship to the novel brings into focus these concepts and sheds light on the motivations and types of resistance in the novel. The upper class characters, including the Pyncheons, construct and maintain a narrative based on the declarations of professionals and officials of the state and church. It discusses only the most noble characteristics and events of the upper classes and relies solely on rational, empirical thought. They create this narrative to maintain their authority and dominance. The lower classes, including the Maules, construct an alternate narrative to resist the upper class that is collected and passed down through rumor. Supernatural elements like ghosts and curses figure prominently in this narrative. It is only when the Pyncheon and Maule families begin to listen to and validate multiple narratives that class and power become less important and the reconciliation between families happens.