’s Writing (Bloomington:
Indiana University Press, 1997), p. 5.
Françoise Lionnet, Postcolonial Representations: Women, Literature, Identity (Ithaca:
Cornell University Press, 1995), in particular pp. 2–4. Lionnet’s relational feminism
also bears comparison with Avtar Brah’s feminist ‘politics of intersectionality’.
Kadiatu Kanneh, African Identities: Race, Nation and Culture in Ethnography, PanAfricanism and Black Literatures (New York and London: Routledge, 1998), p. 154.
See Brah, Cartographies of Diaspora, p. 176; Gayatri Spivak, ‘French feminism in an
Postcolonial women writers in a transnational frame
: Routledge, 1998), pp. 62–4.
See Doreen Massey, ‘Imagining globalization’, in Avtar Brah, Mary J. Hickman
and Mairtin MacanGhaill (eds), Global Futures: Migration, Environment and
Globalization (Basingstoke: Macmillan, 1999), pp. 27–44.
Françoise Lionnet, Postcolonial Representations: Women, Literature, Identity (Ithaca
and London: Cornell University Press, 1995), p. 2.
As Jon Mee, ‘After midnight: the Indian novel in English of the 80s and 90s’,
Postcolonial Studies, 1:1 (April 1998), 127–41, puts it, women writers strive to ‘have
their say’ about who constitutes the
The cartographic consciousness of Irish gothic fiction
, Gothic Ireland , pp. 182–90. Diane Long Hoeveler contested such views, querying attempts to read a Catholic agenda in The children of the abbey and, indeed, in female gothic as a whole; ‘Regina Maria Roche's The children of the abbey : contesting the Catholic presence in female gothic fiction’, Tulsa studies in women's literature , 31.1/2 (2012), 137–58.