IT IS NOW OVER THIRTY YEARS since Roland Barthes' famous - or infamous - essay appeared proclaiming the death of the author, today, many feminist theorists of colour continue to have strong misgivings about the political consequences raised by that essay especially in the area of identity politics." The first real signal of alarm against the Western form of abstract logic was given by Barbara Christian in her article "The Race for Theory" (1987), where she criticized not only the linguistic jargon of the "new New Criti cism," its tendency to speak to a (white) academic elite, but also its silencing of voices of colour, radical critics and creative writers, for whom literature is a "necessary nourishment," a means of understanding and coming to terms with their own lives. Christian's scepticism went further than the simple discrediting of the new critical theory; the timing of its appearance aroused her suspicions because it coincided with the moment "when the literature of peoples of colour, of black women, of Latin Americans, of Africans, began to move to the centre'." (...).
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