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  1. Uma Narayan (2005). Colonialismo, Género, Sector Laboral Informal Y Justicia Social. Anales de la Cátedra Francisco Suárez 39:337-362.
    Unlike women’s paid work in the formal sector and women’s unpaid domestic and care-giving labor, women’s informal sector work has received little explicit attention from philosophers, including feminist philosophers, though the vast majority of women in most Third World countries (roughly 80% overall) work in this sector.
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  2. Sandra Bartky, Teresa Brennan, Claudia Card, Virginia Held, Alison Jaggar, Stephanie Lewis, Uma Narayan, Martha Nussbaum, Andrea Nye, Kristin Schrader-Frechette, Ofelia Schutte & Karen Warren (2003). Singing in the Fire: Stories of Women in Philosophy. Rowman & Littlefield Publishers.
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  3. Uma Narayan & Sandra Harding (eds.) (2000). Decentering the Center: Philosophy for a Multicultural, Postcolonial, and Feminist World. Indiana University Press.
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  4. Sandra Harding & Uma Narayan (1998). Border Crossings: Multicultural and Postcolonial Feminist Challenges to Philosophy (Part II). Hypatia 13 (3):1-5.
  5. Uma Narayan (1998). Essence of Culture and a Sense of History: A Feminist Critique of Cultural Essentialism. Hypatia 13 (2):86 - 106.
    Drawing parallels between gender essentialism and cultural essentialism, I point to some common features of essentialist pictures of culture. I argue that cultural essentialism is detrimental to feminist agendas and suggest strategies for its avoidance. Contending that some forms of cultural relativism buy into essentialist notions of culture, I argue that postcolonial feminists need to be cautious about essentialist contrasts between "Western" and "Third World" cultures.
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  6. Uma Narayan & Julia Bartkowiak (eds.) (1998). Having and Raising Children. Penn State University Press.
  7. Uma Narayan & Sandra Harding (1998). Introduction. Border Crossings: Multicultural and Postcolonial Feminist Challenges to Philosophy (Part I). Hypatia 13 (2):1-6.
  8. Uma Narayan (1997). Contesting Cultures:'Westernization,'Respect for Cultures, and Third-World Feminists. In Linda J. Nicholson (ed.), The Second Wave: A Reader in Feminist Theory. Routledge. 396--414.
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  9. Uma Narayan (1997). Dislocating Cultures: Identities, Traditions and Third World Feminism. Routledge.
    Dislocating Cultures takes aim at the related notions of nation, identity, and tradition to show how Western and Third World scholars have misrepresented Third World cultures and feminist agendas.
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  10. Mary Lyndon Shanley & Uma Narayan (eds.) (1997). Reconstructing Political Theory: Feminist Perspectives. Pennsylvania State University Press.
    In this volume, a companion to Feminist Interpretations and Political Theory (Penn State, 1991) edited by Mary Lyndon Shanley and Carole Pateman, leading feminist theorists rethink the traditional concepts of political theory and expand the ...
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  11. Uma Narayan & Andrew von Hirsch (1996). Three Conceptions of Provocation. Criminal Justice Ethics 15 (1):15-24.
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  12. Uma Narayan (1995). Colonialism and Its Others: Considerations on Rights and Care Discourses. Hypatia 10 (2):133 - 140.
    I point to a colonial care discourse that enabled colonizers to define themselves in relationship to "inferior" colonized subjects. The colonized, however, had very different accounts of this relationship. While contemporary care discourse correctly insists on acknowledging human needs and relationships, it needs to worry about who defines these often contested terms. I conclude that improvements along dimensions of care and of justice often provide "enabling conditions" for each other.
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  13. Uma Narayan (1995). "Male-Order" Brides: Immigrant Women, Domestic Violence and Immigration Law. Hypatia 10 (1):104 - 119.
    This essay analyzes why women whose immigration status is dependent on their marriage face higher risks of domestic violence than women who are citizens and explores the factors that collude to prevent acknowledgment of their greater susceptibility to battering. It criticizes elements of current U.S. immigration policy that are detrimental to the welfare of battered immigrant women, and argues for changes that would make immigration policy more sensitive to their plight.
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  14. Uma Narayan (1995). Book Review:The Morality of Pluralism. John Kekes. [REVIEW] Ethics 105 (2):407-.
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  15. Uma Narayan (1993). Appropriate Responses and Preventive Benefits: Justifying Censure and Hard Treatment in Legal Punishment. Oxford Journal of Legal Studies 13 (2):166-182.
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  16. Uma Narayan (1993). Begging for Justice. Social Philosophy Today 8:151-163.
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  17. Uma Narayan (1993). What Do Rights Have to Do with It?: Reflections on What Distinguishes "Traditional Nonwestern" Frameworks From Contemporary Rights-Based Systems. Journal of Social Philosophy 24 (2):186-199.
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  18. Uma Narayan (1991). Feminism/Postmodernism. Radical Philosophy Review of Books 3 (3):7-15.
  19. Uma Narayan (1989). The Project of Feminist Epistemology: Perspectives From a Nonwestern Feminist. In Alison M. Jaggar & Susan Bordo (eds.), Gender/Body/Knowledge: Feminist Reconstructions of Being and Knowing. Rutgers University Press. 256--69.
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  20. Uma Narayan (1988). [Poems]. Hypatia 3 (2):101 - 106.
  21. Uma Narayan (1988). Working Together Across Difference: Some Considerations on Emotions and Political Practice. Hypatia 3 (2):31 - 47.
    Uma Narayan attempts to clarify what the feminist notion of the 'epistemic privilege of the oppressed' does and does not imply. She argues that the fact that oppressed 'insiders' have epistemic privilege regarding their oppression creates problems in dialogue with and coalitionary politics involving 'outsiders' who do not share the oppression, since the latter fail to come to terms with the epistemic privilege of the insiders. She concretely analyzes different ways in which the emotions of insiders can be inadvertantly (...)
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