Examples of using Subaltern in English and their translations into German
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Colloquial
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Official
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Ecclesiastic
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Medicine
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Financial
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Ecclesiastic
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Political
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Computer
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Programming
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Official/political
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Political
Is she therefore already subaltern?
Subaltern Lorot, Vulcan High Command.
Is the working class subaltern today?
Life stories in motion: Subaltern autobiographical practices in the 18th and 19th centuries.
It is the critique itself that has become the subaltern today.
As well as the creation of subaltern, partial or counter-publics.
Alberto Moreiras suspects that this approach mystifies the subaltern.
Her current interests are postcolonial and subaltern studies and teaches gender studies at the University of Geneva.
This surely includes people from the Global South and voices from subaltern groups, i. e.
It is solidarity as such that has become subaltern today, because there is no language in which it can be audibly articulated.
This was the meaning of the apodictic andoften questioned slogan attributed to Spivak:“the subaltern cannot speak.
And Gramsci likewise discusses subaltern cultures or common sense degraded in comparisonto the dominant or innovating culture.
It was a history of ordinary people, for he was on the side of the poor, the downtrodden,who sought to alter their subaltern state and‘dared to invent the future', as Thomas Sankara urged.
The aim of the early Subaltern Studies was to reveal this common consciousness, which at the same time would allow the subalterns"to speak.
And I showed that in stratified societies, the proliferation of subaltern counterpublics could be a step toward greater democracy.
If subalterns cannot articulate themselves,then this conversely means that everyone who can articulate her or himself is not subaltern.
Not only is theworker on the other side of the international division of labor still subaltern, but we do not even know why anyone could be in solidarity with her.
Alternative or subaltern modernities claiming their right to exist, reaffirm the imperialism of Western modernity disguised as universal modernity.
Just as"Ariadne's Thread" by Sarat Maharaj[2] previously described textile crafts as a weapon against sexism and colonialism, here, too,embroidery becomes a weapon, and the subaltern empower themselves in writing and through images.
By drawing on indigenous, subaltern, and situated radicalisms, this unfolding aesthetic engages with historical, indeed historicized, contradictions.
One of my main questions is what“cultural-political” and“juridico-political” structures allow artists to deal with different communities of marginalised people, the homeless,refugees, subaltern ethnic groups, etc.
Much of the supposed evidence that this so-called"Subaltern" school of historians provides takes the form of contemporary anthropological studies of regions like southern India or parts of medieval central India.
This suggested openness, its potential impact, and the commodified(even fetishised) form of many elements in the public sphere prompted political or commercial forces,religious, subaltern or marginal groups to vie for a voice, for control, or even for hegemony.
Subalterns cannot speak, says Gayatri Spivak, and adds later as an explanation,that“means that even when the subaltern makes an effort to the death to speak, she is not able to be heard.
 Danz unmaps the erroneous moments of canonical knowledge transfer,turning instead to subaltern forms of understanding, particularly those stemming from the body and its constituent organs, as sources for an alternative narrative of human experience.
Cultural studies, postcolonialism, postfeminist positions, queer studies, radical democratic approaches revealed that the given systems of representation generate the effacement of certain differences(the migrant,the queer, the subaltern, the excluded) and introduced a new subversive strategy of visibility.
Recent publications include Decoding Subaltern Politics: Ideology, Disguise, and Resistance in Agrarian Politics(2012), Two Cheers for Anarchism: Six Easy Pieces on Autonomy, Dignity, and Meaningful Work and Play(2012), and The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia 2009.
 Non-European cultures' liberation of themselves from centuries-old oppression, as discussed in postcolonial theory, encompasses not only a performative notion of history and subaltern narrative but also a discourse addressing the restitution of stolen and displaced artifacts from former Western colonies.
This concept offers exceptional possibilities for dialogue because- in contrast to the manifest or predetermined space of»the museum« andits status pretending to guarantee historicity- the subaltern»museum« must continuously re/create itself and becomes a site of remembrance only through the actual exhibition itself.