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Feminism without Borders: Decolonizing Theory, Practicing Solidarity PDF, ePub eBook


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Title: Feminism without Borders: Decolonizing Theory, Practicing Solidarity
Author: Chandra Talpade Mohanty
Publisher: Published February 28th 2003 by Duke University Press Books (first published January 1st 2003)
ISBN: 9780822330219
Status : FREE Rating :
4.6 out of 5

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Bringing together classic and new writings of the trailblazing feminist theorist Chandra Talpade Mohanty, Feminism without Borders addresses some of the most pressing and complex issues facing contemporary feminism. Forging vital links between daily life and collective action and between theory and pedagogy, Mohanty has been at the vanguard of Third World and international Bringing together classic and new writings of the trailblazing feminist theorist Chandra Talpade Mohanty, Feminism without Borders addresses some of the most pressing and complex issues facing contemporary feminism. Forging vital links between daily life and collective action and between theory and pedagogy, Mohanty has been at the vanguard of Third World and international feminist thought and activism for nearly two decades. This collection highlights the concerns running throughout her pioneering work: the politics of difference and solidarity, decolonizing and democratizing feminist practice, the crossing of borders, and the relation of feminist knowledge and scholarship to organizing and social movements. Mohanty offers here a sustained critique of globalization and urges a reorientation of transnational feminist practice toward anticapitalist struggles.Feminism without Borders opens with Mohanty's influential critique of western feminism ("Under Western Eyes") and closes with a reconsideration of that piece based on her latest thinking regarding the ways that gender matters in the racial, class, and national formations of globalization. In between these essays, Mohanty meditates on the lives of women workers at different ends of the global assembly line (in India, the United Kingdom, and the United States); feminist writing on experience, identity, and community; dominant conceptions of multiculturalism and citizenship; and the corporatization of the North American academy. She considers the evolution of interdisciplinary programs like Women's Studies and Race and Ethnic Studies; pedagogies of accommodation and dissent; and transnational women's movements for grassroots ecological solutions and consumer, health, and reproductive rights. Mohanty's probing and provocative analyses of key concepts in feminist thought—"home," "sisterhood," "experience," "community"—lead the way toward a feminism without borders, a feminism fully engaged with the realities of a transnational world.

30 review for Feminism without Borders: Decolonizing Theory, Practicing Solidarity

  1. 5 out of 5

    Jane Warsaw

    The word "feminism" takes on a broader meaning in this book. This book is not about equal pay and equal opportunity for women... a cause in which so many white/European feminist past and present are involved. No...this book is about meeting the basic needs and rights of all women all over the world and the solidarity, awareness and activities required to make a difference in women's lives, especially those living in 3rd world nations and 4th world ethnic groups. Starting at the local and grassro The word "feminism" takes on a broader meaning in this book. This book is not about equal pay and equal opportunity for women... a cause in which so many white/European feminist past and present are involved. No...this book is about meeting the basic needs and rights of all women all over the world and the solidarity, awareness and activities required to make a difference in women's lives, especially those living in 3rd world nations and 4th world ethnic groups. Starting at the local and grassroots level to effect change in attitude and governance is what this book is about. It is extremely well written and thought provoking.

  2. 4 out of 5

    Erin

    This is a seminal work for anyone interested in global feminist activism and scholarship, including the academic endeavor of deconstructing Western feminist discourse that creates a monolithic image of The Third World Woman. Of particular note is her revision of her groundbreaking essay, "Under Western Eyes." Mohanty also presents a thoughtul and thought-provoking critique of higher education in the U.S.

  3. 5 out of 5

    Sarah Cavar

    Clear and original, Mohanty’s text practices what it preaches. Mohanty’s major thesis is that the global-local (and western-3rd world, and white-of color) binary must be reconfigured to reflect the globalized and localized worlds as mutually constitutive. Throughout the text she, like a Möbius strip, twists between her personal lived experience (“local”) and the interests of feminist academics & women-of-color feminists writ large (“global”), leaving the reader not only with a pedagogical ro Clear and original, Mohanty’s text practices what it preaches. Mohanty’s major thesis is that the global-local (and western-3rd world, and white-of color) binary must be reconfigured to reflect the globalized and localized worlds as mutually constitutive. Throughout the text she, like a Möbius strip, twists between her personal lived experience (“local”) and the interests of feminist academics & women-of-color feminists writ large (“global”), leaving the reader not only with a pedagogical roadmap but also an example of such pedagogy in her own life! Radically anti-essentialist, the text critically interrogates the homogenization of western feminism and postcolonial feminism in the academy without dismissing the privileging of first (or “one-third”) world discourses within neoliberal universities. She takes special care to address the tokenization of “area studies” and their of-color “representatives” as subjects and as objects of study. Instead of a women’s’ studies that presupposes difference but covers it in pluralism, Mohanty calls for comparative feminist studies that are inextricable from studies of (anti-)globalization and of capitalist exploitation; which focus on the revolutionary potential in the common struggles of women worldwide without dismissing the privileges that only some women are afforded. I can’t praise this book’s insight, honesty, and care enough; especially in the way Mohanty engages criticism of her past work, and practices self-criticism in an effort to further hone her thought and practice.

  4. 4 out of 5

    Anita

    4.5 it was a really good i'd recommend if you're interested in intersectional/transnational feminism. i'd give maybe 4.5 instead of 5 just because there were some parts i was interested more than others and sometimes a sentence would take up a whole paragraph and were challenging to read or that i felt were repeating a bunch of the same stuff in the same section. for the most part it was pretty accessible and readable. there is a lot of information to think about.

  5. 5 out of 5

    Shelly Dee

    This foundational text in decolonial/Third World feminist thought is written in a compelling style that is easily accessible for both serious scholars and undergraduate students. The text itself is a series of nine essays which hone, sharpen, and extend Mohanty's general claims about a feminist theory and praxis that is based on the experiences and knowledges of Third World women. She claims, throughout, that global mechanisms of power are perhaps best understood by those who are subject to them This foundational text in decolonial/Third World feminist thought is written in a compelling style that is easily accessible for both serious scholars and undergraduate students. The text itself is a series of nine essays which hone, sharpen, and extend Mohanty's general claims about a feminist theory and praxis that is based on the experiences and knowledges of Third World women. She claims, throughout, that global mechanisms of power are perhaps best understood by those who are subject to them in the most insideous ways--poor women of color in the 'global south' or 'two-thirds world.' Though she provides a clear paradigm for successful decolonial feminist work via attention to the micropolitics of everyday life as situated in culture, she also attends to the relationship of a feminism without borders to globalization/anti-globalization. At her best, Mohanty attends to the particularities of feminist organizing and struggle in a thorough and critical way. She resists falling into liberal-feminist traps, but at the same time, takes a critical eye toward non-liberal feminist organization and theory as well. Her thoroughgoing dedication to a feminism of difference (though) seems to waver toward the end--seemingly calling for a 'difference in common' model, rather than a centering of the Third World women's experience and knowledges. While the text focuses often on the 'decolonializing theory' aspect, the fact of practicing solidarity is mainly adressed as a question of pedagogy. This is perhaps due to her, by her own admission, inclusion within Western academia--making the university her primary site of 'practice.' Overall, the text is indispensable for scholars looking to think with Third World feminist theory or to develop feminist political philosophy.

  6. 5 out of 5

    Bronwen

    This book has been really pivotal in opening my understanding of feminism. Her discussion of transnational/cross cultural feminist solidarity is powerful and has been incredibly useful in my own work. I think this book is important for anyone to read, but particularly those who seek to move beyond the white, western liberal interpretation of feminism commonly taught in universities.

  7. 4 out of 5

    Chana

    mohanty is not the easiest read but dammit, she is badass. she identifies the problems with u.s.-based feminism and elaborates her vision and strategy for a transformational anti-capitalist feminist movement: decolonization, anti-capitalist critique, solidarity.

  8. 5 out of 5

    Spicy T AKA Mr. Tea

    A thoroughly enjoyable yet completely challenging anthology. Definitely academic. Some of the essays were a blur with distinct portions that jutted out and gave me insight and writing inspiration. Others were really well constructed, academic, but understandable. It was really nice to read some theory that actually tried to unravel what a feminist, transnational, One Third/Two Thirds World and/or Western/North and/or Third World/South solidarity might look like. Not a quick read at all, but some A thoroughly enjoyable yet completely challenging anthology. Definitely academic. Some of the essays were a blur with distinct portions that jutted out and gave me insight and writing inspiration. Others were really well constructed, academic, but understandable. It was really nice to read some theory that actually tried to unravel what a feminist, transnational, One Third/Two Thirds World and/or Western/North and/or Third World/South solidarity might look like. Not a quick read at all, but some serious thoughtful scholarship to ponder and be inspired by.

  9. 4 out of 5

    Aliyah

    One of the most profound and influential reads of my life. This book propelled me forward in an unmeasurable way as a scholar. Mohanty's scholarship is something that I think I will be grappling with always, and I know that the depth and thoroughness of her work in this book is something that I will be returning to on multiple occasions. I can only imagine that with each read, there is more to understand on entirely new levels, and I am excited to re-approach it in the future with insights that One of the most profound and influential reads of my life. This book propelled me forward in an unmeasurable way as a scholar. Mohanty's scholarship is something that I think I will be grappling with always, and I know that the depth and thoroughness of her work in this book is something that I will be returning to on multiple occasions. I can only imagine that with each read, there is more to understand on entirely new levels, and I am excited to re-approach it in the future with insights that I hopefully will be able to acquire myself.

  10. 5 out of 5

    Nina

    I appreciate that Mohanty in her deconstruction of white, American feminism manages to keep a consistent anti-capitalistic critique, which can be otherwise frustratingly absent in academic writings on feminism. This is a really good read and a good starting point for anyone who wants to learn about the global perspectives in the emancipation of women.

  11. 5 out of 5

    l.

    "Sisterhood cannot be assumed on the basis of gender; it must be forged in concrete historical and political practice and analysis." The writing is a bit abstruse at times for me (probably not for people who are used to reading theory) but this book is very smart and very necessary reading.

  12. 5 out of 5

    Willa

    All hail the goddess that is Chandra Mohanty tbh. Something every Western feminist needs to read, to make you feel bad about your life choices and then make new, better ones that better engage women from different cultures and society.

  13. 5 out of 5

    Erin

    I just started this a couple days ago - we'll see if I've bitten off more than I can chew due to my complete lack of a women's studies background.

  14. 5 out of 5

    Chanatip

    At first, I found Feminism without Borders slightly unengaging because of its constant repetition of the same arguments and key theoretical concepts. However, after having finished it, I came to appreciate it a lot as an incredibly crucial project that bridges the two worlds of theory and activism that have been drifting apart from each other. In her book, Chandra Mohanty sets out to engage several theoretical frameworks with dominant Western, white feminist politics which fails to take in to ac At first, I found Feminism without Borders slightly unengaging because of its constant repetition of the same arguments and key theoretical concepts. However, after having finished it, I came to appreciate it a lot as an incredibly crucial project that bridges the two worlds of theory and activism that have been drifting apart from each other. In her book, Chandra Mohanty sets out to engage several theoretical frameworks with dominant Western, white feminist politics which fails to take in to account significant differences between women from different social and geographical locations. She claims that her book is a call for the production of “emancipatory knowledge” that is not “privately owned” among the privileged, but rather “communally wrought” (1). To her, it is crucial to forming a transnational movement that encompasses women who experience their oppressions differently, by various kinds of oppressive forces, such as, (neo)imperialism, corporatism, neoliberalism, and racism (3). She also warns that this radical inclusiveness, however, should not collapse into the common impulse of many Western feminists who tend to universalize women’s experiences without paying close attention to their specific histories and desires. Throughout the book, the question that most concerns Mohanty is how we can situate a political agency for third world women in order to start organizing transnationally against patriarchy, heterosexism, racism, and capitalism. In her words, “[c]laiming universality of gender oppression is not the same as arguing for the universal rights of women based on the particularities of our experiences” (107). The particularity of experiences can, therefore, be considered as universal and crucial for Mohanty in harnessing a collectivity with solidarity. She starts her project by examining the way a figure of third world woman has been constructed “under the Western (feminist’s) eye” (19). She argues that the third world women in the colonial discursive paradigm are usually thought of as “objects”, as “category of analysis”, rather than an acting, desiring subject (22). There is, therefore, a tendency to homogenize the third world women’s identities and cohere it with the universal analytic lens of white feminism when thinking about social inequalities they experience. Understanding the construction of “women” is key to Mohanty’s politics. Referring to Simone de Beauvoir and her famous phrase “On ne nait pas femme. On le devient”, she adds to this idea that the becoming of women for third world women is extremely heterogeneous (Mohanty 55). The process of construction also cannot be understood solely in terms of gender but must be seen as the interweaving of gender, race, and class. In later chapters, she argues that white feminism’s ignorance of this heterogeneity of experiences leads to their failure to make their political movement a “home” for “Other-ed” women. She then deconstructs the definition of “home” that has always been politically charged with the idea of self-resemblance and sameness, which as a result disallows the concept to accommodate differences. She then proposes the idea of “coalition”, an alternative state of belonging that does not necessitate assimilation to a central norm. In her last three chapters, she turns her critique directly towards capitalism and neoliberalism and their exacerbation of racial and gender inequalities, especially among third world women. First, she begins with demystifying capitalism and its gendered/heteronormativized operation. One of the most important cases in the book that illustrates this argument is how women’s work is considered to be of no economic value because it is done in a private realm of households by a “housewife”. For instance, female lace makers in Narsapur, India in Maria Mies do not get any recognition for their work because it is considered a mere leisure. Their husbands, on the other hand, take the laces that they make to the market, sell them, and receive all the credits. Mohanty then turns to discussing a responsibility for academic institutions to help facilitate a collective, transnational movement of women and criticizes how American universities at the moment operate under the logic of neoliberalism and imperialism which making the formation of such a movement more difficult. One of her most interesting criticisms of American universities for me is that conversations about race, class, and gender are usually compartmentalized and managed as separate entities. This, she argues, results form the permeation of neoliberal logics, such as risk management, and individualism, into the knowledge production industry in the US. Not only does the division of academic departments indicate this, but also the way knowledge about racial, gender, class oppressions are dealt with has become radically individualized and psychologized. In her analysis of Oberlin College’s Prejudice Workshop, Mohanty claims that experiences of discrimination are usually treated as a psychological matter or an interpersonal misunderstanding that can be resolved through a dialogue without needing to understand any underlying historical or social forces that contribute to creating such a psychic state in a number of marginalized students. This shift that defines experiences as an individual possession, rather than a shared historical product reflects the overwhelming influence of the concept of “private property” essential to capitalism. As a legacy of the second academic revolution, knowledge has been transformed into “marketable commodity” (173). Experiences and stories told in classes on gender or ethnic studies become reified and commodified as a product to be consumed by consumer-students. Entrepreneurial universities offer these products for students to be eligible for a cultural citizenship of the society where buzzwords, such as cultural diversity, are superficially valued. As a struggling undergraduate who just started my first year at Columbia, I was confused about my choices of major between history and anthropology. As one of the professors told me, “[a]nthropology these days are much are marketable”. This is a dangerous inclusion of minorities’ voices since the academic institutions, along with the market and the state, transform them into a fetishized commodity, a hip product for students who want to be "culturally aware", and a career boost for professors. In this process, all kinds of borders are created; some dividing the departments, others experiences of each marginalized person, foreclosing the possibility of community formation, of gathering among the dissident. I believe that this is why having a feminist movement without borders is very relevant to contemporary politics whose governance is dominated by the logic of individualistic isolation and management. As Mohanty succinctly put it, this is not a borderless feminism since it acknowledges the limits that existing (yet not natural) borders pose to the collective organization. It is, however, a conscious act of border crossing (171), of transgressing the normed managerial units, of violating the sacred order of things that will be the start for Mohanty’s transnational, anticapitalist, anti-racist feminism.

  15. 4 out of 5

    Solidarity

    Amazon Book Description Bringing together classic and new writings of the trailblazing feminist theorist Chandra Talpade Mohanty, Feminism without Borders addresses some of the most pressing and complex issues facing contemporary feminism. Forging vital links between daily life and collective action and between theory and pedagogy, Mohanty has been at the vanguard of Third World and international feminist thought and activism for nearly two decades. This collection highlights the concerns running Amazon Book Description Bringing together classic and new writings of the trailblazing feminist theorist Chandra Talpade Mohanty, Feminism without Borders addresses some of the most pressing and complex issues facing contemporary feminism. Forging vital links between daily life and collective action and between theory and pedagogy, Mohanty has been at the vanguard of Third World and international feminist thought and activism for nearly two decades. This collection highlights the concerns running throughout her pioneering work: the politics of difference and solidarity, decolonizing and democratizing feminist practice, the crossing of borders, and the relation of feminist knowledge and scholarship to organizing and social movements. Mohanty offers here a sustained critique of globalization and urges a reorientation of transnational feminist practice toward anticapitalist struggles. Feminism without Borders opens with Mohanty's influential critique of western feminism ("Under Western Eyes") and closes with a reconsideration of that piece based on her latest thinking regarding the ways that gender matters in the racial, class, and national formations of globalization. In between these essays, Mohanty meditates on the lives of women workers at different ends of the global assembly line (in India, the United Kingdom, and the United States); feminist writing on experience, identity, and community; dominant conceptions of multiculturalism and citizenship; and the corporatization of the North American academy. She considers the evolution of interdisciplinary programs like Women's Studies and Race and Ethnic Studies; pedagogies of accommodation and dissent; and transnational women's movements for grassroots ecological solutions and consumer, health, and reproductive rights. Mohanty's probing and provocative analyses of key concepts in feminist thought—"home," "sisterhood," "experience," "community"—lead the way toward a feminism without borders, a feminism fully engaged with the realities of a transnational world.

  16. 5 out of 5

    Arda

    I had the pleasure to meet with Dr. Chandra Talpade Mohanty together with selected faculty and students on April 21, 2017 at Villanova University, and what followed was an interesting discussion on the pedagogy of dissent in the neoliberal space of higher education. What was profound in this discussion was how closely the institutionalization of managerial class and the production of knowledge tie together, and how they both connect with imperialism. When I pointed out my own experience as often I had the pleasure to meet with Dr. Chandra Talpade Mohanty together with selected faculty and students on April 21, 2017 at Villanova University, and what followed was an interesting discussion on the pedagogy of dissent in the neoliberal space of higher education. What was profound in this discussion was how closely the institutionalization of managerial class and the production of knowledge tie together, and how they both connect with imperialism. When I pointed out my own experience as often being assigned as “representative voice” from the ‘South,’ and how I sometimes find myself going-with-the-lingo in spaces such as the United Nations, and, to some extent, in academic circles, while noting that the ‘lingo’ at times contradicts with the objective, Mohanty (2017) rightfully pointed out that the terminology that is used in those circles in and of itself directs the attention away from the core issues and opts for developmental language instead. She gave the example of how the term “equality” is often used in certain mediums, when it would be more relevant to focus on issues of “justice” instead. Talking about all-encompassing notions of “equality” as such bases itself on the assumption that human rights have been achieved, and that what is left on the to-do list is to simply sharpen things up the edges. But such lingo fails to spot that there if there is defect in a dominant system, having more women representation within that system and keeping the status quo is not going to be so constructive as long as the system itself is put under question. In her writings, Mohanty (2003) brings various examples of how such “reduction workshops” use concepts such as “prejudice” instead of analyzing the “institutional or historical domination” (p. 209).

  17. 5 out of 5

    Lilianna Gumberidze

    This book made me think Alice Paul was not so great. That those iron jawed angels were not so great. Bell Hooks speaks to the idea that all the women are white and all the blacks are men. And that black woman have been consistently devalued, overlooked, omitted. She talks about the feminist movement of the 60's and 70's. How the women's movement was the white women's movement. A desire for white woman to get on even ground with white men. She talks about the problems of movment's that exist with This book made me think Alice Paul was not so great. That those iron jawed angels were not so great. Bell Hooks speaks to the idea that all the women are white and all the blacks are men. And that black woman have been consistently devalued, overlooked, omitted. She talks about the feminist movement of the 60's and 70's. How the women's movement was the white women's movement. A desire for white woman to get on even ground with white men. She talks about the problems of movment's that exist within the patriarchal, imperialist, capatalist system. How movement's for change within the system cannot be successful because someone, black women are always at the bottom of the ladder. And everyone else inciting change is just making enough waves to not be at the bottom. She talks about shelters and other types of bandaids that do nothing to change the overall plight of black women and future generations. She talks about the black power movement and how it is an exercise in partiarchy and how all of the oppressions are connected. That racism cannot be the only oppression to work on because it is the most imporant. That racism and sexism are linked, and not until there is a dialogue between them can all people esp. black women move towards freedom. Hooks is constantly questioned, why are you a feminist? And she believes a women's movement for all women can exist. She gives me hope to believe in this. I am showing no action.

  18. 4 out of 5

    Haley

    Chandra Mohanty is one of my favorite theorists I've learned about in the past few months. Her work is really useful for understanding how to adequately situate yourself and your knowledge in local/global contexts and so avoid some of the white-centric or Eurocentric tendencies we easily fall into after being educated and socialized in certain ways. One of the most important features of her work is discussion about how to build solidarity across differences/borders based not on some supposed uni Chandra Mohanty is one of my favorite theorists I've learned about in the past few months. Her work is really useful for understanding how to adequately situate yourself and your knowledge in local/global contexts and so avoid some of the white-centric or Eurocentric tendencies we easily fall into after being educated and socialized in certain ways. One of the most important features of her work is discussion about how to build solidarity across differences/borders based not on some supposed universal/essentialist female experience of oppression but instead based on common struggles within a racist/patriarchal/capitalist/imperialist global system.

  19. 5 out of 5

    Maggie Delano

    This book was interesting and provided an excellent critique of Western feminism and globalization, with recommendations for changes in feminist scholarship and practice that is anticapitalist and antiglobalization. While I appreciate her points, I found it ironic that her book is talking about creating a "feminism without borders" and yet her work is very theoretical and a challenging read. Her points are nuanced, as she discussed at much length, but I felt that this book could have been a lot This book was interesting and provided an excellent critique of Western feminism and globalization, with recommendations for changes in feminist scholarship and practice that is anticapitalist and antiglobalization. While I appreciate her points, I found it ironic that her book is talking about creating a "feminism without borders" and yet her work is very theoretical and a challenging read. Her points are nuanced, as she discussed at much length, but I felt that this book could have been a lot shorter and still gotten her points across.

  20. 5 out of 5

    Kate Walton

    Finally managed to finish this after first trying and failing in 2009 when I was doing Honours. This time around, I found it much easier to understand, although I still struggled with some bits. Mohanty's writing is unfortunately very dense when she is in academic mode, although her personal anecdotes are written much more casually. This is a tough book to get through and requires much concentration, but contains many useful points throughout.

  21. 5 out of 5

    Ghaida Moussa

    Mohanty has always been a strong influence in my work. This book offers a revised version of Under Western Eyes, and discusses the possibilities and limits to solidarity in the current political economy through a postcolonial feminist and anticapitalist lens. It can be quite heavy in writing, but remains an important work.

  22. 5 out of 5

    Harper

    I read an essay out of this book. Maybe I need to give it more of a try. It bored me to tears. It's really, really academic in the language it uses. A big turn off for me. I'm smart but I don't have to prove it by reading asoteric feminist theory.

  23. 4 out of 5

    Monica

    I had two weeks to read this book and I am not sure I gained a whole lot. The title sounds a lot better than the book was in my opinion. It talked more about non-Western views of feminism and I had trouble connecting current issues with the author's point of view.

  24. 5 out of 5

    Katya

    I read this book when I was just beginning my education in feminism making it an extremely difficult read at the time. Warning: it's not light reading and I revisited recently and still have trouble with some parts of this academic text.

  25. 4 out of 5

    Libia

    International Feminism. The author brings theory as well as her experience as an India woman navigating life between the United Stares and India " through Western eyes." Looking at sex, gender, identity and politics/economics.

  26. 5 out of 5

    Simon

    The central argument is an exercise in circumlocution. The author embraces the concepts she criticizes in Western feminists. I'm finding that circumlocutory illogic is common in post-colonial studies.

  27. 4 out of 5

    Nalim

    "Mohanty's probing and provocative analyses of key concepts in feminist thought—"home," "sisterhood," "experience," "community"—lead the way toward a feminism without borders, a feminism fully engaged with the realities of a transnational world."

  28. 4 out of 5

    kacie

    brilliant!

  29. 5 out of 5

    T_Wragg

    Added this after watching this video - http://vimeo.com/28572566

  30. 5 out of 5

    Polly

    Love it

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