sexuality. Such relationships and configurations,
predicated upon power, involve diverse renderings of domination and
subordination – as well as negotiations and contestations of
authority – in distinct arenas. Constitutive of dominant and
subaltern identities, here are to be found contradictory processes that
are simultaneously characterized by the work of hegemony and the
reworking of power, which form
transnational glamour practices resonate with the resources of real or ascribed Roma ethnicity in south-east European folk celebrity; the sexuality of the light-skinned black R&B diva, as well as ‘the athletic perfection’ of the black male body, is part of the spectacle of embodiment and race that Gilroy argues has been ‘recycled’ from its imperial, nationalist and fascist origins so contemporary commerce can sell goods around the world (Gilroy 2000 : 348).
The suggestion that south-east Europe lies outside US racial categories
alternative sexuality) interventions, signifying often rather different
spatial and temporal assumption and imagination.
In front of these developments, salient tendencies have
redefined issues of art and literature, aesthetics and politics, and
time and space in modernisms in South Asia. Here are two examples. The
first concerns the narrative moment (and “movement”) from
the 1970s onwards, which has posed
What does race have to do with the Yugoslav region?
, and silenced again in post-conflict settlements (Dević 1997 ; Gagnon 2004 ; Hromadžić 2015 ); and shown how intersecting ideologies of gender, sexuality and nation turn bodies into symbolic battlegrounds and women and sexual minorities into material targets of ethnopolitical violence, across and within ethnicised boundaries (Mostov 2000 ; Žarkov 2007 ; Helms 2008 ).
Despite this literature's concern with legacies of historic violence in the present, however, it rarely opens the question that would connect the region with an element of
such endeavors have further seized upon the
contradictory, contingent, and contested dynamics of empire and nation.
These dynamics were driven by interlocking identities of class, gender,
race, and sexuality. As we shall see, such writings have focused on
projects of power as shaped by the acute entanglements of the dominant
and the subaltern, the colonizer and the colonized, and the metropolis
, genocide. 1 Transnational feminist histories of race and empire meanwhile reveal the everyday, intimate politics of global racial formations, where racialised ideologies of gender, sexuality and bodies circulated between colonised territories and metropoles, indeed into any society that even aspired to the modernity of European civilisational superiority (McClintock 1995 ; Young 1995 ; Stoler 2002 ). ‘Race’ simultaneously structures new experiences of migration, informing states' classifications of who may cross borders or settle more freely or less so, and shaping
gender and race, caste and class, age and office, community and
sexuality – in the making of colony and modernity, empire and
nation, religion and politics, and state and citizen. To register such
critical developments is to cast postcolonial propositions and subaltern
studies – in constant conversation with
historical anthropology and social theory – as participant
interlocutors in wider ongoing
Greek sailors had called Korčula ‘Black Korčula’ for its thick forests.
Though Woolf ( 2002 : 177) argues that Fortis could not find ‘a racial or physiognomic formula to sum up the national distinctiveness of the Morlacchi’, few tropes were more common than ‘the Hottentots’ in producing European imaginations of race and sexuality (Gilman 1985
the footsteps of eastern European feminists using postcolonial theory to explain how post-Cold-War western European feminists had marginalised eastern European women's perspectives (Slavova 2006 ; Cerwonka 2008 ; Tlostanova 2010 ). Robert Kulpa and Joanna Mizielińska's volume De-Centring Western Sexualities (Kulpa and Mizielińska (eds) 2011 ) fitted into a wider queer postcolonial studies framework in critiquing assumptions about ‘eastern Europe lagging behind the West’ (i.e. assumptions that Western trajectories of LGBTQ politics were the most advanced or
been wide-ranging: from the
expansion of imperatives of “minority” histories through
to new historical accounts of colony and nation, body and sexuality, and
affect and imagination; and from critical reconsiderations of
concepts-entities of modernity and the state through to the radical
rethinking of the terms of theory and the disciplines, including history