“Ahmed emphasizes the necessity of ‘disorientation,’ a challenge to normative ways of seeing, thinking, being, and feeling in the world that destabilizes commonsensical assumptions and in so doing enables the world to be moved in a different direction.”
Discussing the way reading black feminist and feminist of color scholarship in graduate school impressed upon her, she writes:
“I decided then: theoretical work that is in touch with a world is the kind of theoretical work I wanted to do. Even when I have written texts organized around the history of ideas, I have tried to write from my own experiences: the everyday as animation. In writing this book, I wanted to stay even closer to the everyday than I had before. This book is personal. The personal is theoretical. Theory itself is often assumed to be abstract: something is more theoretical the more abstract it is, the more it is abstracted from everyday life. To abstract is to drag away, detach, pull away, or divert. We might then have to drag theory back, to bring theory back to life.”
SOURCE: McMahon, John. “Sara Ahmed and the Cultural Politics of Emotion.” Do the Lap.
“As an academic discipline, postcolonial theology questions and critiques structures of power, dominant systems, and embedded ideologies in order to suggest social transformations that recognize and validate the perspectives of marginalized peoples, cultures, and identities.”
“The primary goal of postcolonial theology is to critique hegemonic ideological constructions that make absolutist or totalitarian claims and to provide legitimacy for alternative theological views. We can look at postcolonial thought as a form of liberation/communal theology that serves as a catalyst to destroy the inequalities of class, race, gender, and other deplorable acts.”
SOURCE: Ranawana, Anupama. “Postcolonial Liberation Theology.” Global Social Theory.
“Perhaps the Formalists’ most famous general claim is that literary language consists of an act of defamiliarization, by which they mean that such literature presents objects or experiences from such an unusual perspective or in such unconventional and self-conscious language that our habitual, ordinary, rote perceptions of those things are disturbed.”
“While literature for the Formalists is characterized by invariant patterns, recurring devices, and law-like relations, it also changes over time and varies from one historical epoch to another. The Formalists account for such change in two ways. They claim that literary evolution is the result of the constant attempt to disrupt existing literary conventions and to generate new ones: for literature to be literature, it must constantly defamiliarize the familiar, constantly evolve new procedures for story-telling or poetry making.”
SOURCE: Rivkin, Julie & Michael Ryan. “Introduction: Formalisms.” Literary Theory: An Anthology.
“A less well-known facet of her philosophy, particularly relevant today, is her political activism, a viewpoint that follows directly from her metaphysical stance on the self, namely that we have no fixed essences. […] For her, as for Jean-Paul Sartre, we are first thrown into the world and then create our being through our actions.”
“With oppressive regimes, de Beauvoir acknowledged that individuals usually pay a high price for standing up to dictators and the tyranny of the majority, but demonstrated concretely – through her writing and political engagement – the power of collective action to bring about structural change. An intellectual vigilante, de Beauvoir used her pen as a weapon, breaking down gendered stereotypes and challenging laws that prohibited women from having control over their own bodies. She authored and signed the Manifesto of the 343 in 1971, which paved the way for birth control and abortion in France. Her most famous work, The Second Sex (1949), sparked a new wave of feminism across the world.”
SOURCE: Cleary, Skye C. “Simone De Beauvoir’s Political Philosophy Resonates Today.” Aeon & American Philosophical Association.
“It is by virtue of our social dependency that we are vulnerable, and there is no way to understand the embodied status of human life without contextualizing the social imperative under which it lives, and upon which its life depends. In this way, we are, as bodies, never quite discrete or bounded: we are given over from the start to those people, practices, environments, networks of life, without which our own life is not possible. In this sense, the Spinozistic conatus implies a social theory.”
SOURCE: Cazier, Jean-Philippe. “Acting in Concert: A Conversation with Judith Butler.” Verso Books.
“As an alternative educational approach, Freire proposed that oppressed peoples need to become critically conscious, which is, in his view, the first step towards liberation and social change. According to Freire, becoming aware of the conditions of one’s oppression conscientises oppressed peoples and, in turn, catalyses transformative actions.”
“Critical pedagogy is not a method, rather it opens a space for students to act and assert themselves as agents, question their assumptions, develop an appreciation for history and critically interrogate the idea that education is a value-neutral enterprise.”
SOURCE: Cooper, Adam. “FREIRE, Paulo.” Global Social Theory.
“Postcolonial sociology, then, is a sociology actively committed to a different world. It is a sociology that recognises the legacy of the colonial past in the present. And it is a sociology that seeks to identify possible futures that move us beyond the present through an address of contemporary inequalities that are themselves recognised as manifestations of longer-standing historical injustices of dispossession, genocide, colonialism, appropriation, and enslavement.”
SOURCE: Bhambra, Gurminder K. “What Is Postcolonial Sociology?” Social Global Theory.