The vales of resistance in the feminine
Sources
[i] Mot-trou, word-hole, here denoting the coinage by Marguerite Duras in Le Ravissement de Lol V. Stein (hyperlinked), as well as the Russian equivalent in Bakhtin’s theory of heteroglossia, in Mikhail Bakhtin, Epic & Novel, The dialogic Imagination. University of Texas Press Slavic Series, 1981. Trans. Carl Emerson & M Holoquist.
[ii] Deleuze and Guattari, A Thousand Plateaus: Capitalism & Schizophrenia. University of Minnesota Press. Trans. Brian Masumi.
[iii] Haase-Dubosc, Danielle; Marcelle, Marie E. John; Melkotte, Marini Rama; Tharu, Susie Enjeux contemporains du féminisme indien, Paris: Éditions de la Maison des sciences de l’Homme, 2002, 445 pages. Van Woerkens, Martine Nous ne sommes pas des fleurs: deux siècles de combats féministes en Inde, Paris: Albin Michel, 2010, 363 pages.
[iv] Ahmed, Rahnuma. Originally published in The New Age on Monday the 22nd September 2008. https://shahidul.wordpress.com/2008/09/22/the-familial-order-not-easily-undone
[v] As in, not militant—a wave that universalizes but does not see intersections.
[vi] www.thotkata.com (as an example).
[vii] https://feminisminindia.com/2017/10/04/sultanas-dream-feminist-utopia
[viii] Begum Rokeya was a Bengali feminist thinker, writer, educationist, social activist, advocate of women's rights, and widely regarded as the pioneer of women's education in the Indian subcontinent, particularly Muslim women, during the time of the British rule.”
https://www.dhakatribune.com/bangladesh/2019/12/09/begum-rokeya-day-being-observed
[xi] As in Derrida’s ghosts and his neologism, Hauntology.
[xii] Parikh, Shreya. “Not just Sanskrit, Gujrati owes a lot to Arabic and Persian too.” August 28, 2019. Prism, Dawn. https://www.dawn.com/news/1501995
[xiii] The process of Sanskritiziation and ‘retardation’ of Bangla by Sanskritic scholars, and its ascendance and popularization earlier through the Muslim rulers, is well documented. Such as in: Sen, Sandipan. “Sanskritisation of Bengali, Plight of the Margin and the Forgotten Role of Tagore.” Journal of the Department of English. Vidyasagar University. http://inet.vidyasagar.ac.in:8080/jspui/bitstream/123456789/2052/1/6.pdf
[xiv] সনাতন /adjective/ Eternal; everlasting; perennial; continual; constant; firm
[xv] Here I am arguing against Rifat Munim’s article which critiques Mazhar and Gayatri Spivak in defense of Tagore (https://www.dhakatribune.com/magazine/arts-letters/2017/05/30/beyond-binaries-divisions) and for the historical case of Muslim rule coinciding with the popularization of the vernacular (as mentioned in footnote 11) as well as Mazhar and Spivak’s more well-known research. The complete argument cannot be taken on here, but this is m position.
[xvi] It has been called la danse orientale, la danse des sept voiles, etc.
[xvii] (in Raks Sharki, of Leila Haddad, or the Sufi-inspired dances embodied in Nadia Maktouf).
[xviii] Barks, Coleman. Rumi: The Book of Love: Poems of Ecstasy, 2003.
[xx] Duplessis, Rachel. “Breaking the sentence, breaking the sequence.” Theories of Fiction Reader.pp.221-238.
[ii] Deleuze and Guattari, A Thousand Plateaus: Capitalism & Schizophrenia. University of Minnesota Press. Trans. Brian Masumi.
[iii] Haase-Dubosc, Danielle; Marcelle, Marie E. John; Melkotte, Marini Rama; Tharu, Susie Enjeux contemporains du féminisme indien, Paris: Éditions de la Maison des sciences de l’Homme, 2002, 445 pages. Van Woerkens, Martine Nous ne sommes pas des fleurs: deux siècles de combats féministes en Inde, Paris: Albin Michel, 2010, 363 pages.
[iv] Ahmed, Rahnuma. Originally published in The New Age on Monday the 22nd September 2008. https://shahidul.wordpress.com/2008/09/22/the-familial-order-not-easily-undone
[v] As in, not militant—a wave that universalizes but does not see intersections.
[vi] www.thotkata.com (as an example).
[vii] https://feminisminindia.com/2017/10/04/sultanas-dream-feminist-utopia
[viii] Begum Rokeya was a Bengali feminist thinker, writer, educationist, social activist, advocate of women's rights, and widely regarded as the pioneer of women's education in the Indian subcontinent, particularly Muslim women, during the time of the British rule.”
https://www.dhakatribune.com/bangladesh/2019/12/09/begum-rokeya-day-being-observed
[xi] As in Derrida’s ghosts and his neologism, Hauntology.
[xii] Parikh, Shreya. “Not just Sanskrit, Gujrati owes a lot to Arabic and Persian too.” August 28, 2019. Prism, Dawn. https://www.dawn.com/news/1501995
[xiii] The process of Sanskritiziation and ‘retardation’ of Bangla by Sanskritic scholars, and its ascendance and popularization earlier through the Muslim rulers, is well documented. Such as in: Sen, Sandipan. “Sanskritisation of Bengali, Plight of the Margin and the Forgotten Role of Tagore.” Journal of the Department of English. Vidyasagar University. http://inet.vidyasagar.ac.in:8080/jspui/bitstream/123456789/2052/1/6.pdf
[xiv] সনাতন /adjective/ Eternal; everlasting; perennial; continual; constant; firm
[xv] Here I am arguing against Rifat Munim’s article which critiques Mazhar and Gayatri Spivak in defense of Tagore (https://www.dhakatribune.com/magazine/arts-letters/2017/05/30/beyond-binaries-divisions) and for the historical case of Muslim rule coinciding with the popularization of the vernacular (as mentioned in footnote 11) as well as Mazhar and Spivak’s more well-known research. The complete argument cannot be taken on here, but this is m position.
[xvi] It has been called la danse orientale, la danse des sept voiles, etc.
[xvii] (in Raks Sharki, of Leila Haddad, or the Sufi-inspired dances embodied in Nadia Maktouf).
[xviii] Barks, Coleman. Rumi: The Book of Love: Poems of Ecstasy, 2003.
[xx] Duplessis, Rachel. “Breaking the sentence, breaking the sequence.” Theories of Fiction Reader.pp.221-238.