Black Body: Women, Colonialism, and Space

Black Body: Women, Colonialism, and Space

Black Body: Women, Colonialism, and Space

Black Body: Women, Colonialism, and Space


Mohanram develops in Black Body a theory of identity situated within space and place rather the the more familiar models of identity formation that emphasize time.


The books that have been published in this series have covered a broad range of concerns in contemporary Cultural Studies. This book takes the series in some new directions, engaging with gender, race and class and the feminist concern with the body in ways which introduce some of the newer postcolonial inflections, and the concern with specific kinds of difference and territoriality, that have not always located themselves as firmly within cultural studies as they do here and are beginning to do elsewhere. In particular, the book locates itself and the series in the context of emerging international debates about the constitution of whiteness and race and the relationship between place and identity.

'Place' is used here to draw together a number of strands in postcolonialism: place/displacement; home/diaspora; indigenous/immigrant or settler; black body/nature or land; woman and place; and the place of the unmarked white body in metaphysical place. Because of the way the book teases out the connections between these postcolonial terms, it also of necessity engages with the debates in feminisms of difference (Gunew andYeatman, 1993) and draws on the work of recent feminist as well as postcolonial scholarship.

Black Body: Femininity, Indigeneity and the Discourse of Place follows earlier books in the series in making crucial connections between high and popular culture--insisting, in this case, on the discursive, theoretical and embodied intersections between the discourses of philosophy, psychoanalysis, feminism, postcolonial theory, indigenous nationalisms, international law, colonial expansion, biological discourses of race and degeneration and aesthetics or literature. It explores these issues from a very specific position, that of a woman and an Indian intellectual working in New Zealand.

It thus enters into a number of debates that are of immediate and continued relevance in the postcolonial contexts . . .

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