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  • Editor's Introduction
  • Ginetta E. B. Candelario

Solidarity needs to be renewed between the others, between and among the marginalized and exploited.

—Sreerekha Sathi, "When My Brown Got Colored"

Moreover, such critique has the potential to reveal the political intimacies that can develop among differentially racialized groups, expose colonial pseudofeminisms, and help forge more robust intersectional and transnational feminist solidarities.

—Zeynep K. Korkman, "(Mis)Translations of the Critiques of Anti-Muslim Racism"

I believed that my path to healing had to incorporate all of life's experiences so as to create the mosaic that makes up the picture of my life. My challenge was to add enough beautiful pieces so that this mosaic eventually sparkled.

—Doris H. Gray, Leaving the Shadow of Pain

According to the Oxford English Dictionary, a mosaic is "a variegated whole formed from many disparate parts,"1 which perfectly captures this issue's geographically, historically, intellectually, and artistically wide-ranging, and diverse yet interrelated contents. Each piece—whether poetry, testimonio, essay, creative nonfiction, or interview—touches on key themes iterated in unique ways depending on the context. Featuring work focused on Afghanistan, Canada, Haiti, India, Mexico, Tunisia, Turkey, Sri Lanka, Puerto Rico, and the United States mainland, this Mosaic issue reveals a [End Page 231] broader picture of the complex, contradictory, and challenging nature of enacting transnational or intersectional feminist solidarities within and across borders, whether physical, political, ethno-racial, or ideological. Coincidentally, I write this introduction as each of the countries, diasporas, and issues examined here are prominent in the current news cycle: the politically exacerbated impacts of natural disasters (Turkey, Puerto Rico); religious fundamentalism's impact on women and girls (Afghanistan, India); civil unrest and the repression of civil society (Haiti, Mexico); ethnonationalist violence against ethnic minority populations (India, Sri Lanka, Tunisia); nativism, xenophobia, and anti-Blackness (Canada, United States); and authoritarianism's resurgence in states claiming to be democratic (Afghanistan, India, Turkey, Sri Lanka, Tunisia). As always, women and feminists of every stripe are at the forefront of organizing nationally and transnationally in response to these upheavals, adding their "beautiful pieces" to the mosaic of their locale's story.

We open this issue with Devaleena Das's "What Transnational Feminism Has Not Disrupted Yet." This Counterpoint succinctly summarizes key moments in and debates within and about transnational feminist scholarship in the United States, offering an alternative paradigm and praxis inspired by African American women's quilt-making methods and aesthetics, which Das calls a "quilted epistemology" and argues is exemplified by Indian-Kenyan poet Shailja Patel's performance Migritude.2 Das argues that Migritude's "quilted epistemology acknowledges … that migrants are challenged not only to communicate via translations that distort information and meanings, but that they are forced to translate themselves—their sense of self—into unfamiliar societies and cultures" as they confront, challenge, or contend with historical and contemporary power relations, whether those that they carry with them or those that they encounter on their journeys.

Continuing with the theme of challenges inherent in translation, Zeynep K. Korkman's Essay, "(Mis)Translations of the Critique of Anti-Muslim Racism and the Repercussions for Transnational Feminist Solidarities," analyzes "the travails of transnational feminist solidarity with 'Black aka Muslim Turks' who appropriated globally resonant progressive critiques of anti-Black and anti-Muslim racism while featuring a racist, neo-imperialist, and misogynist political agenda." This brilliant piece deftly explains the history and contemporary deployment of race, religion, gender, and sexuality by competing political factions in the long [End Page 232] aftermath of the Ottoman empire's end, and it elucidates how Turkey's current regime accordingly "complicates our transnational feminist reflexes" toward solidarity with projects that ostensibly enact "Black" power. Simply stated, Turkey's AKP government and the Erdogans have been able to recruit the support of progressive transnational feminists such as the Somali-American representative Ilhan Omar and the University of California, Berkeley, Pakistani-American anthropologist Saba Mahmood for their repressive regime under the guise of transnational feminist solidarity against anti-Muslim/anti-Black racism, even as the Erdogan regime stepped up its violent repression of Kurdish ethnic minorities, the poor, secular women and feminists, LGBTQ+, dissident scholars, and other progressive civil society actors...

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