This study presents an alternative story of the 2011 Egyptian revolution by revisiting Egypt's moment of decolonisation in the mid-twentieth century. Anticolonial Afterlives in Egypt explores the country's first postcolonial project, arguing that the enduring afterlives of anticolonial politics, connected to questions of nationalism, military rule, capitalist development and violence, are central to understanding political events in Egypt today. Through an imagined conversation between Antonio Gramsci and Frantz Fanon, two foundational theorists of anti-capitalism and anticolonialism, Anticolonial Afterlives in Egypt focuses on issues of resistance, revolution, mastery and liberation to show how the Nasserist project, created by Gamal Abdel Nasser and the Free Officers in 1952, remains the only instance of hegemony in modern Egyptian history. In suggesting that Nasserism was made possible through local, regional and global anticolonial politics, even as it reproduced colonial ways of governing that continue to reverberate into Egypt's present, this interdisciplinary study thinks through questions of traveling theory, global politics, and resistance and revolution in the postcolonial world.

This study presents an alternative story of the 2011 Egyptian revolution by revisiting Egypt's moment of decolonisation in the mid-twentieth century. Anticolonial Afterlives in Egypt explores the country's first postcolonial project, arguing that the enduring afterlives of anticolonial politics, connected to questions of nationalism, military rule, capitalist development and violence, are central to understanding political events in Egypt today. Through an imagined conversation between Antonio Gramsci and Frantz Fanon, two foundational theorists of anti-capitalism and anticolonialism, Anticolonial Afterlives in Egypt focuses on issues of resistance, revolution, mastery and liberation to show how the Nasserist project, created by Gamal Abdel Nasser and the Free Officers in 1952, remains the only instance of hegemony in modern Egyptian history. In suggesting that Nasserism was made possible through local, regional and global anticolonial politics, even as it reproduced colonial ways of governing that continue to reverberate into Egypt's present, this interdisciplinary study thinks through questions of traveling theory, global politics, and resistance and revolution in the postcolonial world.

Antagonizing White Feminism: Intersectionality's Critique of Women's Studies and the Academy pushes back against the exclusive scholarship and discourse coming out of women-centered spaces and projects, which throw up barriers by narrowly defining who can participate. Vehement resistance to using inclusive language and renaming scholarly spaces like Women's Studies and Critical Feminism expresses itself in concerns that women are still oppressed and thus women-only spaces must be maintained. But who is a woman? What are the characteristics of a woman's lived experience? Do affinity and a history of oppression justify exclusion? This book shows how intersectional feminism is often underperformed and appropriated as a "woke" vocabulary by elite women who are unwilling to do the necessary emotional work around their privilege. As Trans Women, Femmes, Women of Color, Queer Women, Gender Variant, and Gender Non-Conforming scholars emerge, the heteronormative, cisgender, colonial idea of women and the feminine is rapidly under attack. The contributors believe that to engage in the necessary conversations about the oppressed performing oppression is to disrupt the exclusionary basis of monolithic understandings of the feminine. Only then can we advance the coalition needed to forge a multiracial, multicultural, queer-led, anti-imperialist feminism.

Antagonizing White Feminism: Intersectionality's Critique of Women's Studies and the Academy pushes back against the exclusive scholarship and discourse coming out of women-centered spaces and projects, which throw up barriers by narrowly defining who can participate. Vehement resistance to using inclusive language and renaming scholarly spaces like Women's Studies and Critical Feminism expresses itself in concerns that women are still oppressed and thus women-only spaces must be maintained. But who is a woman? What are the characteristics of a woman's lived experience? Do affinity and a history of oppression justify exclusion? This book shows how intersectional feminism is often underperformed and appropriated as a "woke" vocabulary by elite women who are unwilling to do the necessary emotional work around their privilege. As Trans Women, Femmes, Women of Color, Queer Women, Gender Variant, and Gender Non-Conforming scholars emerge, the heteronormative, cisgender, colonial idea of women and the feminine is rapidly under attack. The contributors believe that to engage in the necessary conversations about the oppressed performing oppression is to disrupt the exclusionary basis of monolithic understandings of the feminine. Only then can we advance the coalition needed to forge a multiracial, multicultural, queer-led, anti-imperialist feminism.