Richa Nagar (born 1968, in Lucknow, India) is a scholar, writer, poet, theatre-worker, translator, and editor. Nagar is Professor Emeritus of Gender, Women, and Sexuality Studies at the University of Minnesota, where she had a long career as an anti-disciplinary educator, theorist and writer and held the title of Professor of the College, before joining Smith College as the inaugural Gloria Steinem ’56 Endowed Chair in Women and Gender Studies. [1] Nagar's creative and scholarly work makes multi-lingual and multi-genre contributions to transnational feminism, social geography, critical development studies, and critical ethnography. Her research has encompassed a range of topics including: politics of space, identity and community among communities of South Asian origin in Tanzania; questions of empowerment in relation to grass-roots struggles in the global South, principally with the Sangtin Kisan Mazdoor Sangathan (SKMS) in Sitapur District, India; the politics of language and social fracturing in the context of development and neo-liberal globalization; and creative praxis that uses collaboration, co-authorship, and translation to blur the borders between academic, activist, and artistic labor. She has held residential fellowships at the Center for Advanced Study in the Behavioral Sciences (CASBS) at Stanford in 2005–2006, at the Jawaharlal Nehru Institute of Advanced Study (JNIAS) at New Delhi in 2011–2012, and at the Centre for Humanities Research at the University of the Western Cape in 2013. She was named Honorary Professor at the Unit for Humanities at the Rhodes University (UHURU) at Rhodes University in South Africa in 2017, and her work has been translated into several languages including Turkish, Marathi, Italian, German and Mandarin. Nagar is a founding editor of the online journal, AGITATE! Unsettling Knowledges. [2] [3] [4] [5] [6] [7] [8]
Richa Nagar's historical, geographical, and feminist exploration of the politics of place, identity, and community among 'Asians' in Tanzania is based on a "large number of life histories as well as participant observation" among Hindus, Khoja Shia Ithna Asheris, Goans and Sikhs, chiefly in the city of Dar es Salaam. [9] [10] This body of work is "significant for its geographical focus" [11] and "provides a useful and very necessary corrective to the misperceptions" [12] that "construct[ed] all Asians as a monolithic category." [13] It highlights how "processes at multiple scales intersect and shape the negotiation of geographic and social space among different diasporic South Asian groups in their neighborhoods" [14] while also "explor[ing] many relevant dimensions of the researcher-narrator relationship...[Nagar attends] to the processes involved in navigating within and across Dar's many Asian and African communities, with their particular spaces, boundaries, markers of identity, and hierarchies of power." [9]
In 2004, Nagar published with eight rural women activists or Sangtins, the Hindi book, Sangtin Yatra [15] which refers to a "journey of solidarity, reciprocity, and enduring friendship." [16] The eight activists—Anupamlata, Ramsheela, Reshma Ansari, Richa Singh, Shashibala, Shashi Vaish, Surbala, and Vibha Bajpayee—collaborated with Richa Nagar to explore questions of power, location, and difference in their own lives through personal storytelling, while also engaging with issues of inequity and discrimination in NGOs that seek to empower poor rural women in the global south. [17] This discussion of NGOs triggered a backlash against the authors, which is examined in the English version of the book, Playing with Fire: Feminist Thought and Activism Through Seven Lives in India (2006). Playing with Fire "challenges academic protocol and activist verities alike" and "grapples with creative solutions, such as upending hierarchies of skill and knowledge in organizations, as well as means to fight organizational dependency on donors...Every chapter makes for fascinating reading as the women emerge in their complexity, in their specificity, and in their international context that still includes outside donors driven by their own interests." [18] The book "asks us to think in radically new ways about responsibility, access, research, agency, authorship, subjects, and audience. It contributes to the vibrant discourse on the politics of research particularly between the 'north' and 'south' [and] pushes at the boundaries of this discourse as it demonstrates different ways of engaging in collaborative work that challenges the separation between 'the academy' and 'political organizing'." [17] [19]
The debates triggered by Sangtin Yatra and Playing with Fire helped to build Sangtin Kisaan Mazdoor Sangathan or the Sangtin Farmers and Laborers Organization (SKMS) in the Mishrikh and Pisawan blocks of Sitapur District of Uttar Pradesh.. Nagar's book with Richa Singh in Hindi, Ek Aur Neemsaar: Sangtin Atmamanthan Aur Andolan (2012) tells the story of the birth and growth of SKMS. Playing with Fire and Sangtin Yatra have been translated into Turkish as Ateşle Oynamak: Hindistan'da Yedi Yaşam Üzerinden Feminist Düşünce ve Eylem (Ayizi Kitap, 2011) and into Marathi as Ageeshee Khelataana: Saat Stree Karyakartancha Sahpravaas (Manovikas Prakashan, 2015).
In Muddying the Waters: Coauthoring Feminisms Across Scholarship and Activism (2014), which received Gloria Anzaldua Book Prize's Honorable Mention, [20] Richa Nagar examines coauthorship as a mode of sharing authority and addresses translation as ethical responsibility. The book "emerges out of the difficulties and (im)possibilities encountered in the creation of politically meaningful scholarship that inevitably crosses multiple borders. Those between academia and social movements, academic and nonacademic writing, or geographical and linguistic borders...Nagar's work is a call for politically engaged and ethical research that takes matters of epistemic violence seriously. For the author, such research cannot shy away from the tensions, risks and challenges involved in the building of solidarities and alliances between researchers and the researched 'on the ground.' These 'situated solidarities' are achievable when activists and scholars speak with each other to become 'radically vulnerable' through trust, affect and critical reflexivity without losing sight of their institutional, material and geopolitical positions.". [21] Here, Nagar also introduces the concept of 'radical vulnerability' as a critical mode of collectivity in politically-engaged alliance-work—an idea that she and her critics have continued to explore further. [22] [23] [24]
Postcolonial feminism is a form of feminism that developed as a response to feminism focusing solely on the experiences of women in Western cultures and former colonies. Postcolonial feminism seeks to account for the way that racism and the long-lasting political, economic, and cultural effects of colonialism affect non-white, non-Western women in the postcolonial world. Postcolonial feminism originated in the 1980s as a critique of feminist theorists in developed countries pointing out the universalizing tendencies of mainstream feminist ideas and argues that women living in non-Western countries are misrepresented.
Feminist geography is a sub-discipline of human geography that applies the theories, methods, and critiques of feminism to the study of the human environment, society, and geographical space. Feminist geography emerged in the 1970s, when members of the women's movement called on academia to include women as both producers and subjects of academic work. Feminist geographers aim to incorporate positions of race, class, ability, and sexuality into the study of geography. The discipline was a target for the hoaxes of the grievance studies affair.
Feminist sociology is an interdisciplinary exploration of gender and power throughout society. Here, it uses conflict theory and theoretical perspectives to observe gender in its relation to power, both at the level of face-to-face interaction and reflexivity within social structures at large. Focuses include sexual orientation, race, economic status, and nationality.
Transnational feminism refers to both a contemporary feminist paradigm and the corresponding activist movement. Both the theories and activist practices are concerned with how globalization and capitalism affect people across nations, races, genders, classes, and sexualities. This movement asks to critique the ideologies of traditional white, classist, western models of feminist practices from an intersectional approach and how these connect with labor, theoretical applications, and analytical practice on a geopolitical scale.
Madhu Purnima Kishwar is an Indian academic and a Hindutva commentator. She is currently employed as a chair Professor in the Indian Council of Social Science Research. Kishwar along with fellow-academic Ruth Vanita co-founded the journal Manushi.
Black feminism is a branch of feminism that focuses on the African-American woman's experiences and recognizes the intersectionality of racism and sexism. Black feminism philosophy centers on the idea that "Black women are inherently valuable, that liberation is a necessity not as an adjunct to somebody else's but because of our need as human persons for autonomy."
Uma Narayan is an American feminist scholar and a current professor of philosophy at Vassar College on the Andrew W. Mellon Chair of Humanities. Narayan's work focuses on the epistemology of the inequities involving postcolonial feminism.
Imani Sanga is Professor of Music in the Department of Creative Arts, formerly called Department of Fine and Performing Arts, in the College of Humanities at the University of Dar es Salaam, Tanzania. He teaches courses in Ethnomusicology, Philosophy of Music, Composition and Choral Music. And he conducts the university choir.
“Feminist political ecology” examines how power,gender, class, race, and ethnicity intersect with environmental ‘crises’, environmental change and human-environmental relations. Feminist political ecology emerged in the 1990s, drawing on theories from ecofeminism, feminist environmentalism, feminist critiques of development, postcolonial feminism, and post-structural critiques of political ecology. Specific areas in which feminist political ecology is focused are development, landscape, resource use, agrarian reconstruction, rural-urban transformation, intersectionality, subjectivities, embodiment, emotions, communication, situated knowledge, posthumanism, deconstructing theory-practice dichotomies, ethics of care and decolonial feminist political ecology. Feminist political ecologists suggest gender is a crucial variable – in relation to class, race and other relevant dimensions of political ecological life – in constituting access to, control over, and knowledge of natural resources.
A variety of movements of feminist ideology have developed over the years. They vary in goals, strategies, and affiliations. They often overlap, and some feminists identify themselves with several branches of feminist thought.
Feminist political theory is an area of philosophy that focuses on understanding and critiquing the way political philosophy is usually construed and on articulating how political theory might be reconstructed in a way that advances feminist concerns. Feminist political theory combines aspects of both feminist theory and political theory in order to take a feminist approach to traditional questions within political philosophy.
Patricia McFadden is a radical African feminist, sociologist, writer, educator, and publisher from Eswatini. She is also an activist and scholar who worked in the anti-apartheid movement for more than 20 years. McFadden has worked in the African and global women’s movements as well. As a writer, she has been the target of political persecution. She has worked as editor of the Southern African Feminist Review and African Feminist Perspectives. She currently teaches, and advocates internationally for women's issues. McFadden has served as a professor at Cornell University, Spelman College, Syracuse University and Smith College in the United States. She also works as a "feminist consultant", supporting women in creating institutionally sustainable feminist spaces within Southern Africa.
Feminism in Thailand is perpetuated by many of the same traditional feminist theory foundations, though Thai feminism is facilitated through a medium of social movement activist groups within Thailand's illiberal democracy. The Thai State claims to function as a civil society with an intersectionality between gender inequality and activism in its political spheres.
Indigenous feminism is an intersectional theory and practice of feminism that focuses on decolonization, Indigenous sovereignty, and human rights for Indigenous women and their families. The focus is to empower Indigenous women in the context of Indigenous cultural values and priorities, rather than mainstream, white, patriarchal ones. In this cultural perspective, it can be compared to womanism in the African-American communities.
Chandra Talpade Mohanty is a Distinguished Professor of Women's and Gender Studies, Sociology, and the Cultural Foundations of Education and Dean's Professor of the Humanities at Syracuse University. Mohanty, a postcolonial and transnational feminist theorist, has argued for the inclusion of a transnational approach in exploring women’s experiences across the world. She is author of Feminism Without Borders: Decolonizing Theory, Practicing Solidarity, and co-editor of Third World Women and the Politics of Feminism, Feminist Genealogies, Colonial Legacies, Democratic Futures, Feminism and War: Confronting U.S. Imperialism,, The Sage Handbook on Identities, and Feminist Freedom Warriors: Genealogies, Justice, Politics, and Hope.
Rajeswari Sunder Rajan is an Indian feminist scholar, a professor in English, and author of several books on issues related to feminism and gender. Her research interest has covered many subjects such as of the pre and post colonial period, Indian English writing, gender and cultural issues related to South Asia, and the English literature of the Victorian era. She has also edited a series called the "Issues in Contemporary Indian Feminism", and "Signposts: Gender Issues in Post-Independence India". She has authored many books of which the notable ones are the Scandal of the State: Women, Law and Citizenship in Postcolonial India and Real and Imagined Women: Gender, Culture and Postcolonialism.
Marjorie Mbiliniyi is a scholar, feminist and gender activist. She was born in New York and studied educational sciences before settling in Dar-es-Salaam and became a citizen of Tanzania after married a Tanzanian. She worked at the Department of Education at Dar-es-Salaam university. Mbiliniyi has dedicate herself to collaborate with and organize women to fight against patriarchy and neo-liberalism in Tanzania and beyond. She worked as a lecturer at the University of Dar es Salaam where she retired in 2003. After her retirement from academia, she served as the Principal Policy Analyst at the Tanzania Gender Networking Program; later known as TGNP Mtandao from 2004–2014.
Ruth E. Meena is a Tanzanian feminist activist and political scientist. She was a professor in the Department of Political Science and Public Administration at the University of Dar es Salaam.
Patti Duncan is an American academic and author, and a Professor of Women, Gender, and Sexuality Studies at Oregon State University.
Mkunde Chachage is a lecturer and researcher in immunology at University of Dar es Salaam Mbeya College of Health and Allied Sciences. She is also a researcher at the National Institute for Medical Research at Mbeya medical research centre. She conducts research in clinical immunology as well as infectious diseases of human including Tuberculosis (TB), HIV and helminths infections.