GRK Contradiction Studies

The Entanglements of Race, Gender and Sexuality: South African Indian Contradictions

Braedon Steven (Universität von KwaZulu-Natal)

03.12.2024 15:00 15:45 Uhr

U Bremen GRA 2 0030 & online

Durban South African Indian people exhibit heteronormative attitudes toward gender and sexuality. In this talk, Braedon Steven argues that the racialization of Durban South African Indians, shaped by British colonialism, is central to understanding these conservative views. 

The migration of British colonial ideals enforced, precisely, Christian Victorian-era attitudes towards gender and sexuality from the former “Indian colonies” to the colonized South Africa in 1858, entangled with the racialization of South African Indians. The Christian-Victorian norms on gender and sexuality imposed by colonial powers were carried over, influencing the conservative attitudes that characterize Durban’s South African Indian identity. 

The entanglement of racialization and its impact on gender and sexuality norms is imperative to explain the community’s conservatism and its effects on people, both those who conform and those who do not.

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relational

»Zunächst dachte ich, Widerspruch ist immer eine relationale Sache; je mehr ich aber darüber nachdenke, um so eher meine ich, Widerspruch ist relationierend.«

Ingo H. Warnke
Gefängnis der Differenz

„‚Widerspruch ist das Gefängnis der Differenz‘ schreibt der französische Philosoph Gilles Deleuze. Worlds of Contradiction fragt: wie können wir die Welt erklären und beschreiben, ohne sie kohärenter und systematischer zu machen, als sie ist?“

Michi Knecht
Raum

„Mit Niklas Luhmann kann man Raum als ‚Sondereinrichtung zur Negation von Widersprüchen‘ begreifen.“

Julia Lossau
Dekoloniale Wissensproduktion

„Dezentralisierende und dekolonisierende Wissensproduktion über Widerspruch, widersprüchliche Phänomene und widersprechende Prozesse ist eine herausfordernde Aufgabe.“

Kerstin Knopf
Afterlife of colonialism

“Contradiction comes in many different forms. None is so debilitating than when the coloniser transitions, textually not politically, to decoloniality without taking the responsibility for the afterlife of colonialism, which they continue to benefit from. Self-examination and self-interrogation of the relations of coloniality, a necessity, seem nearly impossible for the coloniser who continues to act as beneficiary, masked in the new-found language of White fragility, devoid of an ethical responsibility of the very system of White domination they claim to be against.” (Black Consciousness and the Politics of the Flesh)

Rozena Maart