By Zillah Eisenstein
In Against Empire, Zillah Eisenstein extends her critique of neoliberal globalization. confronted with an competitive American empire hostage to ideological extremism and violently selling the narrowest of pursuits, she seems to be to an international anti-war flow to counter US energy. relocating past the distortions of mainstream heritage, she detects the silencing of racialized, sex/gendered and classed methods of seeing. Eisenstein insists that the so-called West is as a lot fiction as truth, whereas the sexualized black slave alternate emerges as an early kind of globalization. Plural understandings of feminisms as other-than-western are wanted. Black the USA, India, the Islamic global and Africa envision designated conceptions of what it truly is to be totally, polyversally, human. desire for a extra peaceable, simply and happier international lies, she believes, within the understandings and activism of girls today.
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Extra info for Against Empire: Feminisms, Racism and the West
Seeing the world as white and Western disallows seeing much else ‘elsewhere’. My point of origin, then, for thinking about democracy is the body. The body, or our bodies, locate humanity itself. It is from this place of the body that desire, sex, reproduction, labor, creativity, are derived. It is the body’s claim on each of us that connects us one to another. So I follow human bodies to ‘elsewheres’ to find a polyversal humanity rather than locate the promise of universality within any one location.
Kenneth Woodward, “The Bible and the Qur’an”, Newsweek, February 11, 2002, pp. 51–7. 45. William Connolly, Why I Am Not a Secularist (Minneapolis: University of Minnesota Press, 1999), pp. 10, 19. 46. W. Norton, 1996), pp. 12, 14. 47. Howard Fineman, “Bush and God”, Newsweek, March 10, 2003, pp. 22–31. 48. Richard Brookhiser, “Close-Up: The Mind of George Bush”, Atlantic Monthly, vol. 291, no. 3 (April 2003), pp. 55–69. 49. Roxanne Euben, “Killing for Politics”, Political Theory, vol. 30, no. 1 (February 2002), pp.
He thought that differences create conflict and the conflict is good – not to be smoothed over, but good. He thought that conflict uncovers the realities of power and we learn more about ourselves from this conflict. For him, differences should make us uncomfortable with the narrowness of who we are – to the point that we grow and expand to create new relationships through the discomfort. He used to say that the only way we change is if we think we have to. I often think that my father would be enormously critical of today’s neoliberal accommodation and manipulation of difference.
Against Empire: Feminisms, Racism and the West by Zillah Eisenstein