Academic literature on the topic 'Cavarero'

This article takes as its stimulus Adriana Cavarero's recent investigation of the postures of rectitude and inclination in the Western philosophical tradition (Cavarero 2013). To showcase how this book might catalyze productive interactions between feminist critics in different areas of the humanities, I will bring Cavarero into dialogue with a thinker she mentions in passing who extensively develops “rectitude as a general principle” (Veyne 2003): Seneca. I argue that a gendered ontology of rectitude is increasingly put under pressure and transformed in Seneca'sEpistles, and propose that the letters are a laboratory for developing a new model of inclination that arises from an urgent need to confront the consequences of political impotence and threats to bodily integrity for Roman aristocratic manhood in the 60sce. The playful, densely literaryEpistlesoffer multiple points of contact with Cavarero's own philosophical strategies, and emerge as a highly stimulating text for feminist thinkers interested in the ethical and political implications of acknowledging vulnerability. Reading Seneca alongside Cavarero reminds us that such investigations have a (tortuous, buried) history in Roman antiquity whose recovery is itself politically significant.

This essay offers a critical analysis of Hannah Arendt's notion of natality through the lens of Adriana Cavarero's feminist philosophy of birth. First, I argue that the strength of Arendtian natality is its rootedness in an ontology of uniqueness, and a commitment to human plurality and relationality. Next, I trace with Cavarero three critical concerns regarding Arendtian natality, namely that it is curiously abstract; problematically disembodied and sexually neutral; and dependent on a model of vulnerability that assumes equality rather than asymmetry. This last issue is further developed in the final section of the essay, where I examine the idea that birth, for Cavarero, becomes the very concept by which we can distinguish and normatively differentiate acts of care and love from acts of wounding and violence. Upholding the normative distinction here depends on a conceptual distinction between vulnerability and helplessness. To maintain the ethical potential of the scene of birth, I argue that we have to insist on the very characteristics Cavarero attributes to it—ones, as this essay aims to show, that are ultimately missing in the Arendtian account thereof.

This essay engages the work of Italian feminist philosopher Adriana Cavarero and her concept of the narratable self. Her relational humanism, rooted in our exposure to others, offers an ontology of uniqueness whose critique of abstraction, masculinism, and identity politics still resonates today where the meaning of a unique “you” is negotiated in embodied exchanges that may offer care or wounds. Cavarero develops an altruistic ethics that cultivates this humanism. I argue that her work should be extended to better capture the political purchase of the narratable self that interacts dynamically and often ambiguously with the “we” of collective politics. Putting her work into conversation with the nineteenth‐century abolitionist and women's rights advocate Sojourner Truth, I suggest that Cavarero's work illuminates Truth as a philosopher of the narratable self. Moreover, Truth's work extends Cavarero's concerns with exposure that may do violence or offer care by making explicit the challenges of narration in the context of inequality, especially in terms of race and class. Exposure as an ontological and phenomenological condition then needs to take account of a broader publicity of textual, individual, and collective exposure to others to develop the critical, ethical, and political purchase it offers.

This article compares the accounts of politics found in the work of Adriana Cavarero and Jacques Rancière. It argues that when Cavarero offers a formal account of politics she thinks politics with Hannah Arendt and thus falls foul of Rancière's critique of Arendt. However, Cavarero offers the sense of another account of politics in her reading of Penelope in In Spite of Plato, one that not only avoids Rancière's critique but demonstrates the limits of Rancière's own account of politics. Cavarero makes tangible a sense of a politics indifferent to extant orders, something that is difficult to discern in Rancière given his insistence that politics makes visible forms of existence that could not otherwise be seen, said or heard.

O texto expõe o ponto de vista de duas grandes filósofas feministas da atualidade, Adriana Cavarero e Judith Butler, sobre subjetividade e relacionalidade, mostrando como ambas distanciaram-se dos temas específicos do feminismo de maneira a aprofundar e ampliar suas reflexões sobre política e ética. Questionando a tradição, Cavarero não compactua nem com o binarismo metafísico nem com a impessoalidade pós-moderna, combinando uma perspectiva feminista com a arendtiana da subjetividade embasada na relacionalidade. No entanto, diferentemente do pensamento de Cavarero, sob a perspectiva desconstrucionista de Butler a linguagem molda corpo e identidade. A subjetividade está presa às normas e valores sociais. Butler e Cavarero repensam a subjetividade, alinhando-se quanto à relacionalidade, ou seja, deslocando a política para longe do ser imune e realocando-a no ser vulnerável em relação com o outro e com os efeitos das regras e valores sociais impostos.

This article engages with Adriana Cavarero's framing of sexual difference, specifically in terms of how this displaces “bodies that queer” (Volcano 2013). For Cavarero, the narratable self is inescapably relational and characterized by vulnerability, which is how ethics arises in the form of a decision between caring and wounding. At the same time, Cavarero's deconstructive method of appropriating stereotypes restricts the scope of sexual difference to dimorphism. In examining the implications of this, I build on the work of Michel Foucault and Judith Butler by looking to the intersexed life of Adélaïde Herculine Barbin, whose suicide in 1868 at the age of twenty‐nine was precipitated not through malice or cruelty, but through concerted care. This mode of care is anchored in the apparent self‐evidence of how we see and how we think with and through narratives that sediment in orders of power/knowledge. While agreeing with Cavarero's critique of the autonomous “I,” the article nevertheless argues for authorial audacity—the courage to name oneself—as a way of subverting asymmetrical power relations, including those that make it possible to inadvertently generate suffering through care.

The paper extends the critique in earlier research of human rights as exclusive of otherness and difference by introducing the work of Adriana Cavarero (2000) on a narratable self. Hence, the formation of human rights is thus about the relations between different narratable selves, not just Western ones. A narrative learning, drawing on Cavarero (2000) , shifts the focus in human rights learning from learning about the other to exposing one’s life story narrative through relationality.

Neste artigo, proponho descrever e comentar as configurações da ontologia vocálica da unicidade defendida por Adriana Cavarero na obra Vozes Plurais: Filosofia da expressão vocal publicada no Brasil em 2011. O interesse que Adriana Cavarero reserva à voz parte de sua crítica ao esforço metafísico em desvocalizar o logos, privilegiando a voz insonora da consciência frente à voz produzida por uma garganta de carne. Assim, a filósofa italiana defende a necessidade de recuperarmos um pensamento baseado na singularidade da voz, que acarreta a atenção a uma voz sonora e corpórea que seria, acima de tudo, essencialmente relacional. Em seguida, buscarei apresentar os elementos antagônicos entre a desconstrução de Cavarero e a proposta pelo filósofo Jacques Derrida, em especial às noções de singularidade e assinatura, caras às suas filosofias. Como veremos, a questão parece devidamente se localizar naquilo que ela e Derrida, em distinção, apontam como o elemento detentor de validade antimetafísica.

This thesis explores themes of visibility in the work of Jacques Rancière, Judith Butler and Adriana Cavarero. It argues that visibility is important for each author: for Rancière the making visible of particular existents; for Butler the making visible of violences; and for Cavarero the making visible of another’s uniqueness. However, these commitments to visibility reach a limit when confronted with those who exist in indifference to visibility, for example, the fugitive politics of the enslaved as detailed by Saidiya Hartman. In these instances there is a danger that a fugitive politics is overlooked if visibility is one’s primary frame of analysis. This thesis is interdisciplinary, bringing each author into conversation with the others but not attempting to synthesise their thought into a whole, nor to resolve the tensions in their work by privileging one author over the others. Instead, and following Rancière, it reads each author for their aesthetic contribution to making sense of the world with the aim of identifying the forms of existence that are opened up in their work, but also those that are closed down. The first chapter identifies themes of visibility in Rancière’s account of politics, arguing that there is an ambivalence in Rancière’s politics but that in either case politics is linked to the making visible of forms of existence that are otherwise rendered insensitive. The second and third chapters identify themes of visibility in Butler’s account of violence, arguing that Butler’s reflections on violence’s visibility are overlooked in her consideration of nonviolence. The fourth and fifth chapters identify themes of visibility in Cavarero’s work, arguing that her insistence on making another’s uniqueness visible is made urgent because of scenes of violence. The sixth chapter argues that Butler and Cavarero’s work should be understood as an insurrectionary humanism centred on the paraontology of vulnerability. The seventh chapter reads Rancière, Butler and Cavarero in relation to Hannah Arendt, arguing that it is Arendt’s proximity to each author that enables a politics of fugitivity to become tangible in their work. The eighth chapter reads Rancière, Butler and Cavarero against Saidiya Hartman’s account of the Middle Passage, plantation slavery and its legacies to demonstrate the limits of their commitment to visibility and to further manifest a sense of a fugitive politics indifferent to visibility.

This thesis develops a theory of action, drawing chiefly on the work of Hannah Arendt and Michel Foucault. I begin with a discussion of some popular theories of action. As I argue, these theories tend to suffer from three problems: they do not distinguish action from everyday behaviour, they do not account for the way in which action transforms the identity of the actor, and they tend to neglect the innovative and initiatory character of action. In chapter two, I discuss Arendt’s theory of political action, which goes a long way toward redressing these problems. However, the value of Arend's work is limited by her characterisation of the public sphere as subsumed by a 'social' rather than political form of community. Accordingly, I follow Dana Villa and Bonnie Honig's suggestions that a broader understanding of action is required in order to overcome the weaknesses of Arendt's work. In chapters four and five, I demonstrate that a reading of Foucault can yield just such a broader understanding. I begin with an analysis of The History of Sexuality and the argument that the transformation of ethical subjectivity can function as a means of resistance to the normalising effects of power, before moving on to discuss the essay 'What Is Enlightenment?' I argue that these works are part of a 'transformative project,' in which Foucault aims to facilitate the transformation of subjectivity as a means of resistance to social normalisation. This transformative project can be adapted into a theory of action that locates action within contemporary society but shares some of the best aspects of Arendt's theory. Finally, drawing on the work of Foucault and Adriana Cavarero, these theoretical reflections are applied to a discussion of action in the context of small communities. Small-community models of action are an important consideration because they allow us to avoid the traditional dichotomy between action as a task for the individual who transgresses social norms and action as a project of social reform.

The following essay aims to investigate Martin Heidegger’s notion of Dasein in Being and Time by taking into account the therein neglected existential-ontological aspect of birth. The point of departure is the concept of grundsein, i.e. Dasein being handed over itself as itself, groundlessly, with the remaining task of becoming its own basis from which it is able to properly project itself. In Being and Time this is made possible by actively grasping and appropriating ones ’ownmost possibility’ of being-towards-death. The present investigation however, raises the question whether or not Daseins other fundamental limit of being, namely birth, which in Being and Time is continuously disregarded, can provide a different understanding of grundsein; complementing the existing analysis by giving Dasein a more thorough framing. As for the proposed supplementing theory, the essay first turns to the concept of natality as it is developed in Hannah Arendt’s The Human Condition. Thereafter it traces the notion of birth as it unfolds in the work Relating Narratives by the contemporary Italian philosopher Adriana Cavarero, who thematically remains close to Arendt, although not without some crucial differences. With that in mind, the essay finally returns to Heidegger for a critical exploration of the theories opposed.  The present investigation aims to show that these theories of birth does in fact offer insights that are foreign to, albeit not irreconcilable with, the framework of Being and Time. Especially regarding that of mitsein, coexistence, which nonetheless also have inevitable consequences for the question of grundsein. By taking birth into consideration existentially, this essay seeks to shed light on what can be considered fundamentally relational aspects of Dasein as it is shown to be constitutively in-front-of, and a being-from-others. Furthermore there is shown to be an aspect of passive reception to Dasein, more specifically the non-negotiable gift of existence at all which unceasingly remains out of it’s reach; that is, arguably, somewhat overlooked in Being and Time (even though the concepts of thrownness and historicity may indicate such a condition). Lastly the author wishes to embed the existential-ontological matter of birth in the pressing planetary crisis of our time, asserting that the question of (human) birth and existence no longer can afford to ignore these biological-ecological aspects that are undeniably of due importance for the question at hand.

Bakgrund: Tidigare studier belyser hur jämställdhet inte blir till verkliga handlingar i organisationer. Vi konstaterar i denna studie att chefer är aktörer för verkställandet av jämställdhet till reella handlingar till följd av att det finns lagkrav på arbetsgivare att arbeta för att främja jämställdhet. Det som görs beträffande jämställdhet av chefer i organisationer idag kan förklaras som ojämställt därför undersöker denna studie; hinder, utmaningar och möjligheter i chefers verkställande av jämställdhet, vilket mynnar ut i följande problemformulering: Vilka hinder, utmaningar och möjligheter upplever chefer i sitt lagstadgade arbete med att verkställa och göra jämställdhet? Syfte: Denna studie syftar till att genom ett aktörs- och verksamhetsnära perspektiv, undersöka chefers lagstadgade arbete i att verkställa jämställdhet samt vilka hinder och utmaningar jämställdhetsarbete består av, genom tre feministiska teoribildningar presenterade av Kanter, Butler och Cavarero samt vad jämställdhetsarbete definieras som. Metod: Studien har genomförts med kvalitativ metod genom sex intervjuer med sju informanter i skilda branscher i Västra Götalandsregionen. Empiriska resultat och tolkning: Trots varierande förutsättningar i de olika branscherna studien undersöker, förekommer gemensamma karaktärsdrag. Informanterna i studien lägger vikt vid att strukturer i organisationen bör skapa jämställda möjligheter i karriären för såväl kvinnor som män. Samtliga informanterna anser att en jämn könsfördelning berikar arbetsgruppen genom att utöka med flera perspektiv. Ledarskapet är av stor vikt vid verkställandet av jämställdhet. Slutsatser: Hinder och utmaningar för jämställdhet utgörs av såväl strukturella- som könsbarriärer. Ett relationellt och individanpassat ledarskap öppnar upp för möjligheter av jämställdhet.
Background: Earlier studies illustrate how gender equality does not become real acts in organizations. We note in this study that executives are actors of the implementation of gender equality into real actions as a result of the legal requirements for employers to work to promote gender equality. What is being done about gender equality by managers in organizations today can be explained as gender inequality, hence this study examines; obstacles, challenges and opportunities in managers' implementation of gender equality, which emerges in the following problem formulation: What obstacles, challenges and opportunities do executives experience in their statutory work on implementing and equality? Purpose: This study aims at investigating the legislative work of managers in implementing gender equality and the obstacles and challenges of gender equality work through three feminist theories presented by Kanter, Butler and Cavarero, as well as what gender equality work is defined as. Method: The study has been conducted with qualitative method through six interviews with seven informants in different industries in the region of Västra Götaland, Sweden. Empirical results and interpretation: Despite the varied conditions in the different industries the study examines, there are common characteristics. The informants in the study emphasize that structures in the organization should create equal opportunities in the career of both women and men. All informants believe that an even gender structure enriches the working group by expanding with several perspectives. Leadership is of great importance in the implementation of gender equality. Conclusions: Obstacles and challenges for gender equality consist of both structural and gender barriers. Relational and individualized leadership opens for opportunities for gender equality.

Whereas educational policy is mainly concerned with the content of Human Rights Education (HRE), philosophers of education have widely explored the subject and her social condition in terms of social justice education. This thesis draws on philosophers of education in exploring the subject rather than the content of HRE, focusing the study on ontological rather than epistemological aspects of learning. In this thesis learning is explored through narratives, as a relational process of becoming. The turn to narrative is taken against the dominant historical narrative of human rights as a Western project. This turn concerns how claims toward universalism of human rights exclude difference and equally concerns how notions of particularity overshadows the uniqueness in life stories. The concept of uniqueness serves to elucidate the complexity of the subject, not easily reduced into social categorizations, a concept drawn from Adriana Cavarero and Hannah Arendt.

At the time of the doctoral defense, the following papers were unpublished and had a status as follows: Paper 2: In Press; Paper 4: Manuscript.

Studiens syfte är att undersöka det berättelsebara i förskolebarns lärprocesser i språkande, läsande och skrivande. Adriana Cavareros teorier om relationerande narrationer används tillsammans med pedagogisk dokumentation. Genom textanalys av pedagogisk dokumentation kring barns arbete med namn, gavs möjlighet att pröva hur barn utforskar språkets innehåll utifrån det som överraskar och ifrågasätter konventioner och hur detta ofta sker genom relationerande berättelser. Studien visar potentialen i att lyssna efter det oväntade som barnen ger uttryck för och haka i detta för att bygga ut eller skapa ny kunskap. Pedagogisk dokumentation blir en mötesplats för olika erfarenheter och uttryck i samhället där barnen får möjlighet att fortsätta undersökandet i nya kontexter och konstellationer. Barnen i studien undersöker språkets unika uttryck och vad språket kan göra. Detta genererar behovet att undersöka traditionella konventioners gränser, där vem som skriver får betydelse för vad som skrivs. Definitionen av språk blir mångfaldig och genererar nya frågor kring hur verbalt språk, skriftspråk, symbolspråk och bildspråk kan ge uttryck för olika innehåll när de står i relation till varandra. Om pedagoger använder pedagogisk dokumentation som en mötesplats där alla bidrar med olikhet kring gemensamma frågor ges möjlighet att kombinera det visuella språket och berättandet, till att härbärgera mångfacetterade förståelser och diskussioner.

Fokus för avhandlingen, Att uttrycka det mänskliga: narrativ etik i Nuruddin Farah’s trilogier, är de nio romaner publicerade mellan 1979 och 2011 som tillsammans utgör Nuruddin Farah’s tre trilogier: ”Variations on the Theme of an African Dictatorship,” bestående av Sweet and Sour Milk (1979), Sardines (1981), Close Sesame (1983); “Blood in the Sun,” bestående av Maps (1986), Gifts (1993), Secrets (1998); samt “Past Imperfect,” bestående av Links (2003), Knots (2007), Crossbones (2011). Tematiska och stilistiska skillnader till trots så är dessa trilogier och romaner märkbart sammanhängande i sitt fokus. De är inte bara tydligt förankrade i en somalisk verklighet som spänner över mer än tre decennier – en resa som inbegriper landets skifte från kommunisitstyre, via diktatur, till inbördeskrig, och 2010-talets version med islamistiskt styre och pirater som härjar kustregionen – men dessa romaner pekar genomgående bortom sin tydliga socio-politiska kontext mot djupt etiska, tid- och rumsoberoende frågeställningar: Hur förhåller sig individen till kollektivet? Vilket etiskt ansvar har jaget för den andre? Vad utgör grunden för människans gemensamma varande? Hur bevara sin mänsklighet under omänskliga levnadsförhållanden? Hur göra motstånd i en diktatur utan att bli en del i det maskineri av våld och tyranni man söker bekämpa? Trots det tydligt etiska anslaget så har dessa trilogier nästan uteslutande lästs utifrån sina politiska implikationer. Utan att undervärdera decennier av rikt och varierande kritiskt mottagande så har denna tendens till politiska läsningar ofta genererat förvånansvärt entydiga läsningar av verk kända för sin mångtydighet och komplexitet. Avhandlingen avser därför att påvisa djupet och bredden i Farah’s gestaltningar genom att tydligt belysa hur det etiska gestaltar sig på flera nivåer – tematiskt, berättartekniskt, i mötet mellan läsare och text, samt i föreställningar om författarens moraliska ansvar. Därutöver diskuteras även de etiska dimensionerna av litteraturkritik: vad innebär en etiskt hållen läsemetodik? Arbetets unika bidrag kan formuleras i fyra steg. För det första utgör avhandlingen det ända kända arbete – utöver Fiona F. Moola’s Reading Nuruddin Farah: The Individual, the Novel, and the Idea of Home (2014) – som inbegriper Farah’s alla trilogier, vilket möjliggör mer långtgående och genomgripande analyser än vad som hittills publicerats. Avhandlingens fokus på den senaste trilogin fyller dessutom en viktig lucka i det kritiska mottagandet av Farah’s romaner eftersom väldigt lite publicerats utöver recensioner. Förutom nya läsningar av Farah så utgör min emfas på det etiska i Farah’s etisk-politiska skrivande ett viktigt bidrag till det vidare fält av (afrikansk) (postkolonial) litteraturkritik där man ofta betonat det politiska över det etiska, snarare än att läst dessa två som oskiljaktiga entiteter. Trots att anledningarna till politiska läsningar av Farah’s trilogier kan härledas såväl till verkens starkt politiska nerv som författarens egna uttalanden i intervjuer och artiklar, så pekar privilegieringen av det politiska framför det etiska på en mer generell tendens inom postkolonial kritik att inrymma det etiska under det politiska. Trots att kopplingen mellan fiktion, politik och författaransvar inte kan avfärdas, hävdar jag i denna avhandling att ett ensidigt politisk angreppssätt hotar att såväl underskatta komplexiteten i romanernas gestaltningar, som att reducera konceptuellt vad författare som Farah faktiskt åstadkommer. För det andra så vidgar avhandlingen befintlig forskning kring det etiska i Farah’s romaner genom att inte endast fokusera på tematik och berättartekniska grepp, men också diskutera läsandet och skrivandet – det som i avhandlingen beskrivs som fyra sammanlänkande ”ethical moments of the told, the telling, the act of writing, the act of reading.” Utan att undervärdera tidgare kritiska läsningar så tycks många diskussioner kring Farah’s trilogier fokusera författarens centralitet på ett vis som emellanåt tar fokus från i övrigt tankeväckande läsningar av tematik och narrativa strategier. Min högst textcentrerade utgångspunkt visar som kontrast att läsningen av Farah’s trilogier genererar spörsmål som kräver ett mer holistiskt perspektiv, inte minst tydliga diskussioner kring den etiska dialog som uppstår i mötet mellan läsare och text. Förutom att bidra till befintlig forskning på Farah’s författarskap, så bidrar avhandlingens holistiska inställning till narrativ etik med fem sammanlänkade perspektiv till det vidare fältet av etisk litteraturkritik. Dels beror detta på det faktum att en sådan modell förutsätter användandet av multipla tolkningsmodeller; i mitt fall kontinental filosofi, postkolonial teori, samt narratologiska teorier kring läsande och mottagande. Denna interdisciplinära modell för narrativ etik är dock inte begränsad till min specifika sammansättning utan kan fungera som modell även för andra litteraturforskare, med alternativa kombinationer av tänkare och teoretiker. Till sist; trots att det inte varit ett uttalat mål från projektets början så har arbetet med det etiska i Farah’s trilogier generarat många funderingar kring den egna läsningen som efterhand lett till formulering av nya narratologiska perspektiv. Här utgör mötet mellan text och läsare en central del i avhandlingen. Genom att betona de etiska elementen i mötet mellan text och läsare närmar jag mig spörsmål som i förlängningen kan ses som byggstenar i en mera etiskt hållen läsemetodik. I stället för att tolka ”störande” element som exempel på estetiska brister, alternativt brister i författarens moraliska ansvarstagande (!) så menar jag att de aspekter som irriterar läsaren, försvårar eller rent av omöjliggör förståelse mycket väl kan vara de ting i texten som tvingar läsaren till en mera engagerad och därmed etiskt mer välgrundad läsning. Att läsa textens ”krux” i termer av ”ethical resource” utgör ett viktigt bidrag till såväl litteratur-filosofisk som narratologisk litteraturforskning, eftersom man ofta hamnat i endera värderande samtal kring ”god litteratur” eller i resonemang kring vilka narrativa element/strategier som väcker läsarens engagemang, empati, etc – och vilka som inte gör det.
This study explores the multiple ethical dimensions of the nine novels published between 1979 and 2011 that together constitute Nuruddin Farah’s three trilogies Variations on the Theme of an African Dictatorship, including Sweet and Sour Milk (1979), Sardines (1981), and Close Sesame (1983); Blood in the Sun, including Maps (1986), Gifts (1993), and Secrets (1998); and Past Imperfect, including Links (2003), Knots (2007), and Crossbones (2011). For all that separate these trilogies and novels thematically and stylistically, they are remarkably consistent in their enquiry. While firmly rooted in the geo-political particulars of Somalia, these novels stage human experience in ways that cut across time and place, inviting the reader to ponder a plethora of questions of profoundly ethical import: How can one remain human in the face of extreme adversities? How can one resist oppression in all its forms without becoming a perpetrator of that which one seeks to resist? What role may violence or non-violence have in seeking to see justice done? How far does responsibility for the other reach? How may dehumanizing forces be resisted in ways that preserve and even restore human dignity? By privileging the ethical in Farah’s ethico-political writing, the study draws attention to voices and perspectives that have gone unnoticed in previous readings, where political perspectives have dominated. Not only does a sustained analytical focus on how human dignity is valued, protected, preserved and even restored call for re-assessments of concepts such as ‘freedom,’ ‘resistance,’ and ‘moral responsibility.’ but the thesis’ highly text-centered approach has in the process of writing proved that Farah’s trilogies generate questions that demand a fuller exploration than what has hitherto been possible with a more limited emphasis on themes and narrative strategies. The use of a model in which five ‘ethical moments’ are explored thus allows for more extensive conclusions to be drawn, both regarding the ethics emerging in the trilogies themselves (‘ethics of the told,’ ‘ethics of telling’ and ‘ethics of writing’), in reading practices and critical reception (‘ethics of reading’), and my own research practice (‘ethics of method’). Ultimately, the study’s explorations of themes, narrative strategies, author’s responsibilities and critical response elucidate how Farah’s trilogies escape any narrow definition of what (African) (postcolonial) literature is or should be. By privileging the ethical trajectory – without losing sight of the strong political impetus of Farah’s writing – significant stories and perspectives surface that are no less political in their outlook than more conventional readings of “resistance writing.” By drawing on continental philosophy (Lévinas, Cavarero and Butler), narrative theory and postcolonial studies, this study brings fresh perspectives to bear on both familiar and less well-known material, while also contributing to new methodological frameworks within narrative ethics and new theoretical perspectives within narrative theory, not least as reflected in the final chapter’s discussion of imaginative challenges.

This volume forms a tribute to Adriana Cavarero’s extraordinary contribution to feminist philosophy. Responding to Cavarero’s provocative style the text presents an engagement between Cavarero, Judith Butler, Bonnie Honig, and seven other interlocutors, engaging with the themes of horrorism, sex, maternity, inclination, and the body to develop her feminist ethics of nonviolence. Presented as a musical arrangement that demonstrates Cavarero’s theory of pluriphony, this volume captures the collaborative yet diverse mood of much contemporary feminism, and particularly the inspirational, scholarly friendship between Butler, Honig, and Cavarero.

This introduction endeavours to not only introduce Cavarero’s work, but to also chart the journey by which Cavarero, Butler, and Honig have initiated and sustained an increasingly productive dialogue to bring together what at first were perceived to be radically divergent positions. It captures the collaborative but provocative spirit of the inspirational scholarly friendship between Butler, Honig, and Cavarero, brought together in their contestation of the boundaries of their common project for a pluralistic, heterogeneous but urgent feminist ethics of nonviolence.