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  1. Suchorita Chattopadhyay (2012). Ashapurna Devi’s “Women” – Emerging Identities in Colonial and Postcolonial Bengal. ARGUMENT 2 (1):75-95.
    Ashapurna Devi, a prominent Bengali woman novelist (1909–1995) focused on women’s creativity and enlightenment during the colonial and postcolonial period in Bengal, India. She herself displayed immense will power, tenacity and an indomitable spirit which enabled her to eke out a prominent place for herself in the world of creative writing. Her life spanned both colonial India and independent India and these diverse experiences shaped her mind and persona and helped her to portray the emerging face of the enlightened Bengali (...)
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  2. Deborah L. Siegel (1997). The Legacy of the Personal: Generating Theory in Feminism's Third Wave. Hypatia 12 (3):46-75.
    This essay focuses on the repeated rhetorical moves through which the third wave autobiographical subject seeks to be real and to speak as part of a collective voice from the next feminist generation. Given that postmodernist, postructuralist, and multiculturalist critiques have shaped the form and the content of third wave expressions of the personal, the study is ultimately concerned with the possibilities and limitations of such theoretical analysis for a third wave of feminist praxis.
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  3. Elena Sokol (2012). Diverse Voices: Czech Women’s Writing in the Post-Communist Era. ARGUMENT 2 (1):37-57.
    This essay offers an overview of the diversity of women’s prose writing that emerged on the Czech cultural scene in the post-communist era. To that end it briefly characterizes the work of eight Czech women authors who were born within the first two decades after World War II and began to create during the post-1968 era of ‘normalization’. In this broad sense they belong to a single generation. With rare exception their work was not officially published in their homeland until (...)
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  4. Rasmus Grønfeldt Winther, Free to Universalize or Bound by Culture? Multicultural and Public Philosophy: A White Paper.
    Multiculturalism requires sustained and serious philosophical reflection, which in turn requires public outreach and communication. This piece briefly outlines concerns raised by the philosophy of multiculturalism and, conversely, multiculturalism in philosophy, which ultimately force us to reconsider the philosopher’s own role and responsibility. I conclude with a provocative suggestion of philosophy as /public diplomacy/. (As this is intended to be a piece for a general audience, secondary literature is only referred to in the conclusion. References gladly provided upon request.).
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