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Journal articles on the topic 'Feminist new materialisms'
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Zouggari, Najate. "Hybridised materialisms: The ‘twists and turns’ of materialities in feminist theory." Feminist Theory 20, no. 3 (October 23, 2018): 269–81. http://dx.doi.org/10.1177/1464700118804447.
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This article examines the conceptualisation of materialities in feminist theory through two paradigmatic examples: (French) materialist feminism and new materialisms. What can be interpreted as an opposition between different paradigms can also be disrupted as long as we define what matters as a relation or a process rather than a substance or a lost paradise to which we should return. New materialisms indeed help to investigate aspects such as corporeality, human/non-human interaction and textures, but the role of feminist materialism is invaluable in highlighting the social structures of power relations; more than ever, it makes a decisive contribution to the understanding of domination, such as the social relations and hierarchies implied in femosecularism conceptualised in this article. Ultimately, the tool of hybridised materialisms aims to articulate the theoretical perspective of materialist feminism with that of the new materialisms – in order to avoid the binarism between materiality and culture.
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der Tuin, Iris van. "‘New feminist materialisms’." Women's Studies International Forum 34, no. 4 (July 2011): 271–77. http://dx.doi.org/10.1016/j.wsif.2011.04.002.
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Revelles-Benavente, Ernst, and Rogowska-Stangret. "Feminist New Materialisms: Activating Ethico-Politics Through Genealogies in Social Sciences." Social Sciences 8, no. 11 (October 23, 2019): 296. http://dx.doi.org/10.3390/socsci8110296.
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The idea to create a Special Issue journal around the topic of feminist new materialisms emerged out of the editors’ collaboration in the frames of European project New Materialism: NetworkingEuropean Scholarship on ‘How Matter Comes to Matter’[...]
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Last, Angela. "Re-reading worldliness: Hannah Arendt and the question of matter." Environment and Planning D: Society and Space 35, no. 1 (August 19, 2016): 72–87. http://dx.doi.org/10.1177/0263775816662471.
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Both new and historical materialisms have attracted a reputation for leading to ‘bad politics’. Historical materialisms have been accused of reducing too much to material relations and their production, whereas new materialisms have been accused of avoiding politics completely. This article reads the critique directed at materialisms against Hannah Arendt’s exceptional distrust of matter. Focusing on her concept of ‘worldliness’, it grapples with the question ‘why do we need an attention to matter in the first place?’ The attempted re-reading takes place through a feminist and postcolonial lens that draws out the contributions and failures of Arendt’s (anti)materialist framework in its banishing of matter from politics. Arendt’s focus on the prevention of dehumanisation further serves as a means to discuss materialism’s risk in negotiating the tension between deindividuation and dehumanisation.
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Landi, Dillon, and Carrie Safron. "Feminist posthumanisms, new materialisms and education." Curriculum Studies in Health and Physical Education 11, no. 2 (May 3, 2020): 180–84. http://dx.doi.org/10.1080/25742981.2020.1774400.
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Peters, Christian Helge. "(Neu-)Politisierungen in feministischen New Materialisms: Elizabeth Grosz, Jane Bennett und Rosi Braidotti." Freiburger Zeitschrift für GeschlechterStudien 24, no. 1-2018 (December 3, 2018): 15–30. http://dx.doi.org/10.3224/fzg.v24i1.02.
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In Auseinandersetzung mit Materialitäten entwickeln feministische New Materialisms ein neues Verständnis politischer Praxen. Materialitäten, insbesondere Körper, werden als aktiv verstanden, mit einer eigenen agency. Im Anschluss an Gilles Deleuze werden hier drei zentrale Theoretikerinnen der feministischen New Materialisms mit ihren je unterschiedlichen (Neu-)Politisierungen von Materialitäten diskutiert: Elizabeth Grosz schließt an die Gedanken von Deleuze zur Kraft des Lebens an und politisiert sie. Die Intuition ist hier eine Erfahrung und Partizipation in den Lebensprozessen der Materialitäten. Jane Bennett greift ebenso auf Deleuzes Konzeption von vitalen und dynamischen Materialitäten zurück und entwickelt ausgehend davon eine Politik der Sorge und Verantwortung für Materialitäten. Als Letztes wird Rosi Braidottis Theorie untersucht. Ausgehend von Deleuzes Ideen zum Frau-Werden entwickelt sie eine widerständige Praxis des Feminismus und der sexuellen Differenz gegen die Ordnung der ‚Männlichkeit‘. Am Ende werden die theoretischen und politischen Konsequenzen dieser Mikropolitiken in den feministischen New Materialisms diskutiert.
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Meriläinen, Susan, Janne Tienari, and Mrinalini Greedharry. "Feminist theorizing in organization studies: A way forward with Marta Calás and Linda Smircich." Organization 30, no. 6 (November 2023): 1188–94. http://dx.doi.org/10.1177/13505084231184328.
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The founders of Organization include Marta Calás and Linda Smircich who are among the most influential feminist theorists in organization studies. We take inspiration from their work to outline ideas for feminist and other critical scholars studying organizations and organizing. We draw especially on their consistent interest in transnational feminism, engagement with feminist new materialisms, and emphasis on epistemological and ontological questions about (feminist) organization studies. We highlight key theoretical points and show how feminism(s) can remain socially, societally, and globally meaningful. Our aim is to continue to create feminist organization theorizing that, as Calás and Smircich’s scholarship does, remains critical and vigilant about who its knowers are, what kind of knowledge it produces, and what this knowledge is for.
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Cherniak, Shara, and Ashli Moore Walker. "The “New:” A Colonization of Non-Modern Scholars and Knowledges." Hypatia 35, no. 3 (2020): 424–38. http://dx.doi.org/10.1017/hyp.2020.17.
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AbstractWe engage in an affirmative feminist reading of the recent, predominantly Western, philosophical movement called the new materialisms—that is, we problematize the “new” while still valuing its contributions toward justice (Todd 2016; Schaeffer 2018). We put Sara Ahmed in conversation with María Lugones and Zoe Todd in order to recognize that not only have feminist scholars engaged in conversations around the material before publications of the “new” (Ahmed 2008; Lugones 2010; Todd 2016), but we also argue that the “new” creates a coloniality of non-modern knowledges that think and live some of the so-called groundbreaking ideas of the “new.” The new materialisms, then, function systematically to deny and silence the multiple and varied ways in which the concepts it engages have a prolonged and deep scholarship of theorization in both feminisms and non-modern knowledges. The significance of this, we contend, is not merely a question of semantics as (some) authors of the “new” purport—language matters. That is, language materializes the world; it affects. In engendering this philosophy as “new,” it acts, in effect, as a colonization that reinforces harmful and violent discourses of white, neoliberal, colonial capitalism (Lugones 2010) that some feminist theories seek to dismantle.
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Schanie, Catherine, and Jessica Julian. "Defining the Rhetoric in Feminist Rhetorical New Materialisms." Peitho: Journal of the Coalition of Feminist Scholars in the History of Rhetoric 26, no. 3 (2024): 87–91. http://dx.doi.org/10.37514/pei-j.2024.26.3.07.
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Poole, Megan. "Cluster Introduction: Why Teach Feminist Rhetorical New Materialisms." Peitho: Journal of the Coalition of Feminist Scholars in the History of Rhetoric 26, no. 3 (2024): 72–80. http://dx.doi.org/10.37514/pei-j.2024.26.3.05.
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Hunt, Jane E. "Feminist new materialisms, sport and fitness: a lively entanglement." Leisure Studies 41, no. 2 (October 14, 2021): 298–99. http://dx.doi.org/10.1080/02614367.2021.1989019.
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Hunt, Jane E. "Feminist new materialisms, sport and fitness: a lively entanglement." Leisure Studies 41, no. 2 (October 14, 2021): 298–99. http://dx.doi.org/10.1080/02614367.2021.1989019.
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Garlick, Steve. "The Return of Nature: Feminism, Hegemonic Masculinities, and New Materialisms." Men and Masculinities 22, no. 2 (August 29, 2017): 380–403. http://dx.doi.org/10.1177/1097184x17725128.
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It has generally been taken for granted within the field of Critical Studies of Men and Masculinities (CSMM) that the object of attention and concern is to be found within “the social” and in opposition to naturalizing claims about gender. Nature is not entirely absent from CSMM, often appearing either as malleable material or as a stable basis for the social construction of bodies. In this article, however, I suggest that the time is ripe to develop new concepts of nature by drawing on new materialist theories that are increasingly influential within feminist theory. This move opens up the possibility of strengthening the connections between materialist traditions in CSMM and contemporary developments in feminist theory. This article proceeds by reviewing different forms of materialism within feminist theory and argues that new materialist theories offer insights that can benefit CSMM. In particular, I argue that the theory of hegemonic masculinity needs to be expanded beyond the framework of patriarchy and recast in relation to the place of nature in the complex ecology of human social relations.
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Imperial. "New Materialist Feminist Ecological Practices: La Via Campesina and Activist Environmental Work." Social Sciences 8, no. 8 (August 8, 2019): 235. http://dx.doi.org/10.3390/socsci8080235.
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Within the context of new theoretical developments in environmentalist materialism, as inflected by gender issues, this paper attempts to analyze the important work of La Via Campesina (women’s section) both in grassroots activism and in creating a feminist agenda for the transformation of human-non-human connections. Methodologically, this paper proceeds by historically situating La Via Campesina and the progressive incorporation of women’s issues as part of the movement. In parallel, La Via Campesina’s insurgent practices of contestation to the exploitation of huge multinational agrobusinesses, to genetically modified crops, and to land-grabbing practices and land usurpation from indigenous populations are illustrated. In conclusion and within the frame of new materialisms, my discussion addresses issues of response-ability, sustainability, and co-habitation to reflect upon the major changes brought about by these new modes of thinking and inhabiting the planet.
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Revelles Benavente, Beatriz. "Feminist Political Discourses in the Digital Era: A new materialist discursive analysis of the #BringBackOurGirls cyber-campaign." Debats. Revista de cultura, poder i societat 5 (December 30, 2020): 245–59. http://dx.doi.org/10.28939/debats-en.2020-14.
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Increasing use of cyber-campaigns is being made by social movements and political groups. Nevertheless, this popularity is often accompanied by undesirable consequences for social movements such as the violence denounced by contemporary feminism. Thus, some digital mobilisations create a rift between the physical and digital worlds — something that often gives rise to homogenisation of socio-cultural categories such as gender, race, and age. In this paper, we analyse the #BringBackOurGirls campaign, which sprang to life five years ago. Its path reveals the success of these cyber-campaigns in the field of contemporary feminism. Feminist Critical Discourse Analysis (FCDA) is used to take a feminist genealogical approach to new materialisms. In doing so, it examines the temporal and spatial trajectory of the campaign to reshape affirmative feminist politics. These politics involve reconfiguring pre-established notions such as ‘girl’, ‘agency’, and ‘otherness’ to provide social movements with the capacity to respond. We therefore undertake an ethnographic examination of the hashtag (Bonilla & Rosa, 2015) to compare the beginning of the campaign with the situation now. We draw on these results to localise the shift from the local scale to the global one, in which structural powers, individual agency, and ‘glocal’ [local-global] and feminist affirmation policies become diluted.
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Thorpe, Holly. "Sporting Scars." Cultural Studies ↔ Critical Methodologies 21, no. 5 (July 22, 2021): 410–12. http://dx.doi.org/10.1177/15327086211032526.
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Taking inspiration from the ethico-onto-epistemological implications of new materialisms, this poem is a modest and partial attempt at experimenting with new ways of bringing my sporting past-present-future together to reimagine feminist politics, vulnerabilities, and the implications of sporting policies that continue to reinforce gender binaries, harming, and excluding so many. This piece of writing was triggered—in a visceral and unexpected way—by a surge of transphobic discourse in Aotearoa New Zealand society in 2021, with groups of athletes, pseudo-feminists, doctors, politicians, and the public protesting transgender women’s rights to participate in sport at elite and community levels.
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Allhutter, Doris, Brigitte Bargetz, Hanna Meißner, and Kathrin Thiele. "Materiality-critique-transformation: challenging the political in feminist new materialisms." Feminist Theory 21, no. 4 (October 29, 2020): 403–11. http://dx.doi.org/10.1177/1464700120967289.
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Morabito, Valeria. "Developing Transnational Methodologies in Feminist Studies: the relationship between postcolonial feminisms and new materialist feminism = Desarrollo de metodologías transnacionales en los estudios feministas: la relación entre los feminismos postcoloniales y el feminismo neo-materialista." FEMERIS: Revista Multidisciplinar de Estudios de Género 4, no. 1 (January 29, 2019): 23. http://dx.doi.org/10.20318/femeris.2019.4566.
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Abstract. The following article is an attempt to establish a constructive dialogue between two of the leading feminist philosophical theories of our time, new materialist feminism and postcolonial feminisms. Despite the fact that new materialist feminism has claimed to share the same concerns of postcolonial feminisms, this paradigm in some cases has been unappreciated among the postcolonial field, even though the two theories actually do have some common viewpoints, as I want to demonstrate. Therefore, the aim of this paper is to highlight the main standpoints of new materialist feminism, in relation with the theoretical positions of postcolonial feminism. In order to do so, I have engaged critically with Rosi Braidotti’s thought, putting it in dialogue with the critiques advanced by postcolonial feminist thinkers. After the analysis and the definition of new materialist feminism in the first section, and postcolonial feminism in the second, I then proceeded by envisaging a common ground for the two theories. The importance of this intercommunication is based on the idea that there can be no effective politics for new materialism if this theory doesn’t develop its ability to be transdisciplinar and intersectional. It also has to become capable of accounting for the dynamics of power at all levels and with different prospective, as a way to create new politics of identity and resistance. To answer to the challenges and paradoxes of our contemporary era the creation of a space for transnational actions is more effective than ever, as I want to attest.Palabras clave: Postcolonial Feminism, Neo-materialism, Feminist Philosophical thinking, New Methodological Perspectives in Gender Studies. Resumen. El siguiente artículo es un intento de establecer un diálogo constructivo entre dos de las principales teorías filosóficas feministas de nuestro tiempo, el nuevo feminismo materialista y el feminismo poscolonial. A pesar del hecho de que el nuevo feminismo materialista ha afirmado compartir las mismas preocupaciones de los feminismos poscoloniales, este paradigma en algunos casos no se aprecia en el campo poscolonial, aunque las dos teorías realmente tienen algunos puntos de vista comunes, como quiero demostrar. Por lo tanto, el objetivo de este artículo es destacar los principales puntos de vista del nuevo feminismo materialista, en relación con las posiciones teóricas del feminismo poscolonial. Para hacerlo, me he comprometido críticamente con el pensamiento de Rosi Braidotti, poniéndolo en diálogo con las críticas formuladas por las pensadoras feministas poscoloniales. Después del análisis y la definición del nuevo feminismo materialista en la primera sección, y del feminismo poscolonial en la segunda, procedí a prever un terreno común para las dos teorías. La importancia de esta intercomunicación se basa en la idea de que no puede haber políticas efectivas para el nuevo materialismo si esta teoría no desarrolla su capacidad de ser transdisciplinar e interseccional. También debe ser capaz de explicar la dinámica del poder en todos los niveles y con diferentes perspectivas, como una forma de crear nuevas políticas de identidad y resistencia. Para responder a los desafíos y las paradojas de nuestra era contemporánea, la creación de un espacio para acciones transnacionales es más efectiva que nunca, como quiero afirmar.Palabras clave: Feminismo poscolonial, neomaterialismo, pensamiento filosófico feminista, nuevas perspectivas metodológicas en los estudios de género.
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Bargetz, Brigitte. "Longing for agency: New materialisms’ wrestling with despair." European Journal of Women's Studies 26, no. 2 (September 28, 2018): 181–94. http://dx.doi.org/10.1177/1350506818802474.
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In recent years, feelings such as melancholia, paranoia, despair and political depression have been deemed distinctive political moods, also within critical theories. This, the author argues, is the affective landscape for understanding and situating new materialist endeavours. As much as new materialist approaches have been praised and even celebrated lately, they have also provoked highly controversial reactions and evoked questions, such as: Why a new materialism, why at this historical moment? And what is so attractive about this material turn? In this article, the author argues that new materialist approaches seek to oppose the contemporary affective condition of political depression, despair and hopelessness by desiring and mobilizing to achieve a different political future, one that ultimately relates to care and commonality as well as to (new) modes and modalities of political agency. However, while new materialist approaches doubtlessly provide engaged and powerful inventions and interventions within contemporary struggles for agency, the author also demonstrates the risk of depoliticization inherent in this longing for something different, which can ultimately even compromise opening up possibilities for agency. This article, thus, aims to discuss new materialist concerns within the context of contemporary political and theoretical landscapes in order to better decipher the new materialist signals of our times, but also to critically push further the possibilities for political agency within feminist theory, at times even against all odds.
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Clark, Marianne I., and Holly Thorpe. "Towards Diffractive Ways of Knowing Women’s Moving Bodies: A Baradian Experiment With the Fitbit–Motherhood Entanglement." Sociology of Sport Journal 37, no. 1 (March 1, 2020): 12–26. http://dx.doi.org/10.1123/ssj.2018-0173.
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This article presents a diffractive experiment in thinking about mothers’ engagements with self-tracking technologies as materially and discursively produced phenomena. Inspired by St. Pierre’s claim that any empirical adventure with new materialisms must begin by living with theory, we share our feminist, collaborative journey with Fitbits and Karen Barad’s agential realism to consider what might emerge when we begin thinking and living with concepts such as diffraction, entanglement, and intra-action. Unfolding within the uncertain intersections of theory, method, and data, our diffractive methodology prompted understandings of maternal, moving bodies as entangled agencies in continuous states of becoming and fostered generative feminist relationships that allowed us to embrace new ways of thinking, knowing, and being.
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Suárez Estrada, Marcela. "Feminist Strategies Against Digital Violence: Embodying and Politicizing the Internet." Studies in Social Justice 17, no. 2 (March 30, 2023): 241–58. http://dx.doi.org/10.26522/ssj.v17i2.3417.
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This article aims to analyze feminist strategies against digital violence and their relation to performative forms of social justice. Based on new feminist materialisms (Coole & Frost, 2010; Souza, 2019), the article shows how female bodies are at the crossroads in our digital society. On the one hand, they are a target of digital violence because of their political activities, while on the other hand feminist protesters are opening new political possibilities for mobilization. By conducting a digital ethnography with two social collectives located in Mexico City – Luchadoras and Laboratorio de Interconectividades – I argue that embodying and politicizing technologies are strategies to mobilize the body as a political, critical and material category, which reveals a renewed feminist agency in hacking the hegemonic meanings of digital technology and resignifying its materiality in order to politicize it. Furthermore, I argue that based on the body as material category, innovative forms of social justice for feminist collectives emerge. These strategies are related to the critical questioning of technologies to repoliticize digital violence, to render visible the memories and affectations in women’s bodies, as well as to mobilize a new feminist positioning called hackfeminist self-defense. All in all, this article seeks to contribute to understanding the broader issue of feminist politics performing social justice in the digital era.
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Schnabel, Landon. "The question of subjectivity in three emerging feminist science studies frameworks: Feminist postcolonial science studies, new feminist materialisms, and queer ecologies." Women's Studies International Forum 44 (May 2014): 10–16. http://dx.doi.org/10.1016/j.wsif.2014.02.011.
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Jackson, Alecia Youngblood. "Making matter making us: thinking with Grosz to find freedom in new feminist materialisms." Gender and Education 25, no. 6 (October 2013): 769–75. http://dx.doi.org/10.1080/09540253.2013.832014.
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Hickey-Moody, Anna, and Marissa Willcox. "Feminist affect and children's embodied trauma." Matter: Journal of New Materialist Research 1, no. 2 (July 24, 2020): 1–26. http://dx.doi.org/10.1344/jnmr.v1i2.30911.
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Feminist new materialisms account for the agency of the body and the ways it is entangled with, in and through its environment. Similarly, affect scholars have putwords to the bodily feelings and attunements that we can’t describe. In this paper, we provide a brief survey of feminist thought that established the scholarly landscape and appetite for the turn to affect and offer this as a theoretical tool for thinking through the child body. Feminist affect is used here as a resource for understanding embodied change in children who are living with intergenerational trauma. Through analysing data from the Interfaith Childhoods project, we explore art as a way to affectively rework trauma in three case studies with refugee children from our Australian fieldwork sites. Our new materialist arts based approaches map embodied changes in children that speak to how bodies inherit and are affected by things that often can’tbe described. Specifically, in relation to their religious, cultural and refugee histories (Van der Kolk 2014, Menakem 2017), we offer the analysis in this paper as a routetowards understanding children’s bodily experience and expression, in ways that havebeen made possible by affective lines of inquiry pioneered by feminist scholarship.
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Morrison, Josh, Sylvie Bissonnette, Karen J. Renner, and Walter S. Temple. "Reviews." Screen Bodies 3, no. 2 (December 1, 2018): 86–98. http://dx.doi.org/10.3167/screen.2018.030207.
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Kate Mondloch, A Capsule Aesthetic: Feminist Materialisms in New Media Art (Minneapolis: University of Minnesota Press, 2018), 151 pp. ISBN: 9781517900496 (paperback, $27) Alberto Brodesco and Federico Giordano, editors, Body Images in the Post-Cinematic Scenario: The Digitization of Bodies (Milan: Mimesis International, 2017). 195 pp., ISBN: 9788869771095 (paperback, $27.50) Cynthia J. Miller and A. Bowdoin Van Riper, editors, What’s Eating You? Food and Horror on Screen (New York: Bloomsbury Academic, 2017). 370pp., ISBN: 9781501322389 (hardback, $105); ISBN: 9781501343964 (paperback, $27.96); ISBN: 9781501322419 (ebook, $19.77) Kaya Davies Hayon, Sensuous Cinema: The Body in Contemporary Maghrebi Cinema (New York: Bloomsbury, 2018). 181pp., ISBN: 9781501335983 (hardback, $107.99)
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Santos, Caynnã. "Doing infertility: an agential realist approach to the experiences of women with ‘atypical’ development of the reproductive system." Matter: Journal of New Materialist Research 8 (July 31, 2023): 1–21. http://dx.doi.org/10.1344/jnmr.v8.43453.
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The current focus of feminist literature on the workings of new reproductive technologies has overshadowed a conclusion that also follows from approaching questions related to bodily reproductive capacities from a perspective informed by the relational ontologies advocated by feminist new materialisms, namely: like fertility, infertility is not an independent, strictly biological property inscribed a priori in human bodies, but rather consists of a phenomenon performatively enacted through specific material-discursive practices. To further explore this argument, this article proposes a reading of embodied experiences of infertility through Karen Barad’s (2007) agential realism and their theory of posthumanist performativity. The text is structured around excerpts from interviews with women diagnosed as infertile due to Mayer-Rokitansky-Küster-Hauser syndrome. We seek to demonstrate how an ethico-onto-epistemological shift from “things” to material-discursive phenomena opens up important possibilities for developing new understandings of infertility that can overcome the limitations of both traditional biomedical and sociological approaches.
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Wargo, Jon M. "Be(com)ing “In-Resonance-With” Research: Improvising a Postintentional Phenomenology Through Sound and Sonic Composition." Qualitative Inquiry 26, no. 5 (January 2, 2019): 440–46. http://dx.doi.org/10.1177/1077800418819612.
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Scholarship in postqualitative research has long examined the constructs of orientation and experimentation. How do we come to know and name experience? How do we value its matter as a form of mattering. Combining perspectives from phenomenology, feminist new materialisms, and sound studies, this article traces the intra-active encounters of the Museum of Contemporary Art–Detroit’s (MoCAD) performance of John Cage’s “How to Get Started.” Reading postphenomenological inquiry as improvisation, the article underscores that phenomenological ontologies are always already a be(com)ing, and that qualitative research more broadly is inherently an act of being “in-resonance-with.”
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Majewska-Güde, Karolina. "Understanding with Water: Hydro-art in Osieki (1973)." Przegląd Kulturoznawczy, no. 2 (48) (2021): 356–74. http://dx.doi.org/10.4467/20843860pk.21.023.14080.
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The paper is located at the intersection of the art history of the Polish neo-avant-garde and the environmental humanities informed by feminist new materialisms. It proposes an interpretation of performative works in which artists used aqueous matter as an object of interaction, a source of artistic transcription, and as an active participant in artistic scenarios. It concentrates on works that were realized during the open-air art meetings in socialist Poland and in particular at the Osieki meeting in 1973 with the title The Art of Water Surfaces [Plastyka obszarów wodnych]. Based on the analyzed works, it offers a speculative reflection on Hydroart, which is defined as region-specific development parallel to land art practices.
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Coleman, Rebecca, and Jayne Osgood. "PhEMaterialist encounters with glitter: the materialisation of ethics, politics and care in arts-based research." Reconceptualizing Educational Research Methodology 10, no. 2-3 (December 30, 2019): 61–86. http://dx.doi.org/10.7577/rerm.3669.
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This paper re-turns to a workshop we co-organised in London in 2018 as part of a series called ‘how to do sociology with…’ (Methods Lab, Sociology Department, Goldsmiths, University of London). The series aims to consider what happens when the materials, media, objects, devices and atmospheres of social research central to our practices are brought into focus. The specific material that we worked with and thought through in this workshop was glitter – a thing that is ubiquitous in early childhood and in wider feminine, gay, and queer cultures. We draw on new materialist theories, methods and practice research to consider how preparing and dismantling this workshop might be understood as a means of enacting feminist new materialism. We do this not to propose a blueprint for how new materialisms should be done so much as to offer a series of questions, reflections, and diffractions on what unfolded and the affective and embodied traces that were left. In this sense, the paper understands arts-based practice to hold unanticipated pedagogical capacities which we attend to throughout the paper in terms of ethics, politics and care. We dwell upon ethics politics and care by drawing on long-standing feminist arguments regarding what is often neglected in written accounts of doing research and by focusing on the affective work involved in designing, choreographing, and managing a workshop that asked participants to seriousplay (Haraway, 2016) with glitter and explore its material and affective properties. We discuss our own discomfort with, and uncertainty about, organising such a workshop, and go on to outline what we see as the productive aspects and implications of orchestrating a glitter workshop for how we might conceive and do new materialist work. This includes a discussion about the response-ability of seriousplay with plastic in the contemporary climate, and more broadly about what new materialist methods and practice research might contribute to an understanding of educational and social research, and pedagogical and political practice. Throughout, photographs taken by us before, during, and after the workshop are included, to not only illustrate the points we make and give readers/viewers a different sense of the workshop, but also extend what might count as academic knowledge production and circulation.
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van der Tuin, Iris. "Microaggressions as New Political Material for Feminist Scholars and Activists: Perspectives from Continental Philosophy, the New Materialisms, and Popular Culture." Australian Feminist Studies 31, no. 89 (July 2, 2016): 246–62. http://dx.doi.org/10.1080/08164649.2016.1254029.
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Gagliano, Jamie C., and Alexander Liebman. "Trans*agrarian Marxisms?" TSQ 11, no. 2 (May 1, 2024): 385–412. http://dx.doi.org/10.1215/23289252-11215561.
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Abstract This article recasts agrarian studies’ concerns with nature, productivity, and subjectivity through the provocations raised by transgender Marxism. Transgender Marxism has interrogated how normative gender, sexuality, and racial dynamics are inseparable from the material and reproductive matrices required for capital. Critical agrarian studies has a long history of carefully tracing out the political economy of agrarian capitalism and resistance to it. Engaging with the unruly materialisms of transgender Marxism would further the work of critical agrarian studies, particularly in regard to the ways gender and sexuality are taken up in the field. The project of transgender Marxism offers a scathing critique of rights-based recognition, hetero- and homonormativity, apoliticized science, and the ways in which the biological family figures at the heart of capitalist reproduction. Such questions have been taken up in small corners of queer and feminist critical agrarian studies, particularly those rooted in the United States, but transgender Marxism offers a new opportunity to bring together the material and historical concerns of the ways agrarian capitalism takes place and creates conditions for unruly forms of resistance. The article demonstrates their possible interconnectivities by exploring three themes: theories of change, the centrality of gender/sex in the agrarian, and unruly, ungrounded materialisms. While primarily a theoretical intervention, the article draws some insights from the authors’ ethnographic work in Paraguay and Colombia to ground the theoretical possibilities in place.
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Pedraza Marín, Diego. "¿Qué queremos decir cuando hablamos de prestigio en arqueología prehistórica?What do we mean when we speak of ‘prestige’ in prehistoric archaeology?" Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 5 (May 23, 2016): 135. http://dx.doi.org/10.18239/vdh.v0i5.207.
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RESUMEN En la bibliografía arqueológica resulta frecuente leer el término prestigio, o expresiones asociadas al mismo tales como objetos de prestigio o personas de prestigio. A su vez observamos que dichas nociones raramente se definen, empleándose de forma acrítica. Sostenemos que conviene analizar las implicaciones epistemológicas e ideológicas de estas categorías en el proceso científico de creación del conocimiento, desde la arqueología prehistórica. Asimismo, trataremos de aportar nuevas perspectivas de análisis desde el materialismo histórico y los estudios feministas, ofreciendo una definición de la categoría prestigio, entendido como una producción social. PALABRAS CLAVE: prestigio, arqueología prehistórica, epistemología, materialismo histórico, feminismo ABSTRACT In the archaeology bibliography it is common to read the term ‘prestige’, or related expressions such as ‘prestige objects’ or ‘persons of prestige’. At the same time we observe that these expressions are rarely defined and are employed in a non-critical way. We argue that it is necessary to analyze the epistemological and ideological implications of these categories in the scientific process of knowledge creation from prehistoric archaeology. We will also try to provide new perspectives of analysis from historical materialism and feminist studies, offering a definition for the category ‘prestige’, understood as being socially produced. KEY WORDS: prestige, prehistoric archaeology, epistemology, historic materialism, feminism
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Neis, Rachel Rafael. "Fetus, Flesh, Food: Generating Bodies of Knowledge in Rabbinic Science." Journal of Ancient Judaism 10, no. 2 (May 19, 2019): 181–210. http://dx.doi.org/10.30965/21967954-01002005.
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The tractates of Niddah, Bekhorot, and Hullin investigate the generation of material bodies through ritual and status frameworks concerned with purity, dietary rules, sacrifice, property, and kinship. Drawing on insights from feminist science studies and new materialisms, I chart how nascent or emergent bodily materials were parsed in rabbinic science to then be theoretically donated, married, killed, ingested, or otherwise disposed. I show how the rabbis envisaged bodily products along a spectrum, drawing only a thin line between offspring (valad) and other material entities, with determinations of materiality and species factoring into such distinctions. Besides the content of rabbinic knowledge, I consider the conditions in which these knowledges were formulated. Feminist science studies and new materialist analyses of knowledge-making and agency offer approaches that go beyond dualist framings of active, knowing subjects (e. g. rabbinic men, humans, Romans) versus passive known objects (e. g. non-rabbis or women, non-human entities, or non-Romans). These approaches allow us to account for the ways in which rabbinic thinkers, from ca. the second through late fourth centuries, were entangled with and shaped by the “bodies” of their knowledge. Collectively, these approaches to the generation of bodily material and to the production of rabbinic knowledge thereof, make for a late ancient biology that differs from contemporary, “common sense,” Euro-American intuitions about the distinction between living and nonliving, between human and nonhuman, and between knower and known. Furthermore, this biology queers accounts of generation that rely on same-species, hetero-sexual reproduction.
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Ancic, Ivana. "Land as an Indigenous Archive in Yvonne Vera’s The Stone Virgins." English Language Notes 62, no. 1 (April 1, 2024): 48–64. http://dx.doi.org/10.1215/00138282-11096195.
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Abstract The article reads The Stone Virgins as a text underlined by an Indigenous poetics that situates the land as a speaking subject and an archive of memory. Its critical foci are African feminist conceptions of the entanglement of human and nonhuman matter and their implications for current conceptions of the archive. The article suggests that, rather than incorporating into the postcolonial national archive the excluded voices of women and ethnic minorities, The Stone Virgins makes legible minority practices of memory making that the archive does not recognize. To account for these practices and their literary representation, the article draws a comparison between the novel’s poetics of land and Indigenous poetics across other Anglophone spheres. The comparison is based in the convergence of Black and Indigenous conceptions of the coconstitutionality of the human and nonhuman. The comparison provides a new critical model for reading postcolonial aesthetic formations that engage nonhuman beings. It furthermore speaks to larger conversations regarding the “ontological turn” of criticism oriented to animist and new materialisms, as it addresses a mode of reading the land in African writing attuned to Indigenous systems of knowledge.
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Marks, Andrew Edward Gordon. "Commoning Landscapes from Home." Edinburgh Architecture Research 37 (December 14, 2022): 105–21. http://dx.doi.org/10.2218/ear.2022.6659.
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The coronavirus pandemic has limited the ability to undertake in situ ethnographic fieldwork. Digital methods have instead proven popular with researchers gathering qualitative data over the course of the pandemic. Digital methods nevertheless present challenges for studies that have traditionally relied upon experiencing landscapes in situ.
This paper traces some of the epistemological, methodological, and ethical shifts that have taken place within my PhD project as a result of the global pandemic. Within my project, I am investigating how contemporary queer communities have established and maintained inclusive and sustainable commons landscapes. Originally, I had envisaged using in situ ethnographic methods to research experiences of commoning landscapes amongst case study queer communities; however, I have instead embraced a queerly scavenged combination of oral history interviewing, autoethnographic methods, and digital community archiving to meet my original research aims.
Within this paper, I highlight how commoning can shift from a research focus to an ethical and methodological approach at times of community precarity. In doing so, I question the resilience of an in situ/remote binary when researching commoning landscapes. I argue that my new research positioning has enabled this research project to lie more clearly within the theoretical tenets of queer and feminist commoning—particularly in destabilising dualistic patterns of thinking. I contend that digital methods can support commoning landscapes; however, I also raise some of the challenges of using digital methods in the context of researching more–than–human landscape ecologies.
This paper adds to the emerging literature that extends feminist new materialisms and queer ecologies towards commons and landscape studies. I ultimately advocate for researchers to not only consider methodological feasibility when in times of crisis, but to reconsider what role the research(er) has in future world–making.
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Fowlkes, Diane L. "Moving from Feminist Identity Politics To Coalition Politics Through a Feminist Materialist Standpoint of Intersubjectivity in Gloria Anzaldúa's Borderlands/La Frontera: The New Mestiza." Hypatia 12, no. 2 (1997): 105–24. http://dx.doi.org/10.1111/j.1527-2001.1997.tb00021.x.
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Identity politics deployed by lesbian feminists of color challenges the philosophy of the subject and white feminisms based on sisterhood, and in so doing opens a space where feminist coalition building is possible. I articulate connections between Gloria Anzaldúa's epistemological-political action tools of complex identity narration and mestiza form of intersubject, Nancy Hartsock's feminist materialist standpoint, and Seyla Benhabib's standpoint of intersubjectivity in relation to using feminist identity politics for feminist coalition politics.
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Hood, Kate Lewis. "In the “Fissures of Infrastructure”." Environmental Humanities 13, no. 1 (May 1, 2021): 136–58. http://dx.doi.org/10.1215/22011919-8867241.
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Abstract This article offers an account of “toxic infrastructures” as mutually material and discursive arrangements operating in the postwar, postcrash, and settler colonial landscapes of the United States. It specifically responds to Jennifer Scappettone’s multimodal poetic work The Republic of Exit 43, developed after the author’s discovery that the industrial landfill site she grew up alongside in New York had been classified by the US Environmental Protection Agency as requiring federal intervention. Tracing Scappettone’s poetic geographies from the “corporate dump” of Syosset Landfill to the more (in)famous waste site Fresh Kills, the article argues that Scappettone exposes the ways that certain bodies and ecologies are rendered physically and conceptually toxic and implicates readers in the uneven social, embodied, and ecological conditions of composition and response. It suggests that Scappettone’s practices of collage, salvage, and collaborative performance destabilize lyric subjectivity to address a “garbage arcadia” compounding the material accumulations of US consumerism and neoliberal financialization with longer processes of dispossession and displacement. Reading this text with feminist materialisms and Julian Talamantez Brolaski’s queer Indigenous poetry, the article considers how poetics might reckon with the material conditions and residues of uneven wasting and generate situated, critical, and relational approaches to toxic infrastructures.
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Toribio-Roura, Ester. "Beyond the Human." Balkan Journal of Philosophy 16, no. 1 (2024): 19–30. http://dx.doi.org/10.5840/bjp20241613.
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Building upon recent studies in new materialisms and feminist critical posthumanism with a focus on human and more-than-human relationships, this paper examines how the posthuman paradigm, by postulating the queering of identit(ies) via entanglement with the more-than-human (including technology), and by offering a critical examination of diverse modes of existence within a broader ecological context, can foster more inclusive and ethically sound ways of being in the world. Although posthumanism encompasses a wide range of perspectives and theories, including transhumanism, at its core, it challenges traditional notions of humanism, blurring the boundaries between what is human and what is more-than-human, while calling for a revaluation of anthropocentric, onto-epistemological, and ethical frameworks. This paper mobilises the framework and methodology of composting-with-care as an analytical tool to foster epistemic diversity, from quantum field theory to speculative fabulation, in the examination of the issue concerning human identity. It concludes by proposing a view where the self is not confined to the individual human but emerges through interactions (and intra-actions) with the world(s) of which the human is part, acknowledging the agency and influence of actors beyond the human on identity formation.
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CASSELOT, MARIE-ANNE. "Ecofeminist Echoes in New Materialism?" PhaenEx 11, no. 1 (June 5, 2016): 73–96. http://dx.doi.org/10.22329/p.v11i1.4394.
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Do ecofeminism and new materialism share common features? In ecofeminist literature’s concern for the nonhuman, one could foresee feminist theory’s “material turn” that would eventually lead to new materialist feminisms. In this paper, I argue that they indeed share some common interests and features; they both want to rethink the environment and what constitutes it, but from different angles. On the one hand, ecofeminism is more oriented towards understanding structural oppression of women and nature, including animals, while new materialism wants to reconceptualize agency precisely by looking at the posthuman and the transhuman. I present a wide scope of common features between both fields as well as their mutual tensions.
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Allen, Louisa, Kathleen Quinlivan, Clive Aspin, Fida Sanjakdar, Annette Brömdal, and Mary Lou Rasmussen. "Meeting at the crossroads: re-conceptualising difference in research teams." Qualitative Research Journal 14, no. 2 (July 8, 2014): 119–33. http://dx.doi.org/10.1108/qrj-08-2013-0047.
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Purpose – The purpose of this paper is to attempt to theorise difference as encountered by a team of six diverse researchers interested in addressing cultural and religious diversity in sexuality education. Drawing Todd's (2003, 2011a, b) concepts of “the crossroads”, “becoming present” and “relationality” in conversation with Barad's (2003, 2007, 2012) ideas around relationality and intra-activity, the paper explores how “difference” in team research might be re-conceptualised. The aim is to theorise difference, differently from Other methodological literature around collaborative research. Typically, this work highlights markers of difference based on researcher identity (such as gender and ethnicity) as the source of difference in research teams, and examines how these differences are worked through. The aim of this paper is not to resolve difference, but understand it as occurring in the relational process of researchers becoming present to each other. Difference that is not understood as the product of the individual (Barad, 2012), may engender an orientation to ethical relationality, whereby research teams might hold in tension a conversation between the individual and the collective. Design/methodology/approach – This paper is philosophical and methodological. It draws on conceptual understandings from feminist educational philosophy and new materialisms. Findings are based on empirical experiences of a team of researchers exploring cultural and religious difference in sexuality education. Its aim is to re-think the ontology of “difference” as conventionally understood in qualitative methodological literature around team research. Findings – The contribution to conceptualising difference in research teams is to apply Todd's (2011a) theoretical work around “becoming”, “relationality” and the “crossroads” and further delineate it with Barad's (2012) concept of intra-activity. Combining these theorist's ideas the paper offers a conceptualisation of difference that is not the product of individual researcher identities that manifests at the point of collision with (an)other identity. Rather, difference becomes intra-actively in meeting at the crossroads where the “who” is formed. The author argues it is a configuration that cannot be known in advance, and that blurs individuals (and contingent identities) in its uniqueness. Practical implications – Although conceptual in nature, this paper can be seen as having implications for working with difference in research teams. Drawing on Todd (2003, 2011a) what becomes important in attending to difference in research teams is being openly receptive to the Other. For instance, that the differences of perspective in relation to a research project are not melted into consensus, but that the singularities are always held in relation to each-other. Originality/value – This paper takes new and emerging ideas in educational philosophy and new materialisms around relationality and applies them to a re-thinking of “difference” in qualitative methodological literature. The result is to offer a new ontology of “difference” as experienced by members of a qualitative research team. It also brings the work of Barad and Todd into conversation for the first time, in order to think ethically about how researchers might work with difference.
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Holmes, Rachel. "Paroxysm: The Problem of the Fist." Cultural Studies ↔ Critical Methodologies 20, no. 5 (March 20, 2020): 496–509. http://dx.doi.org/10.1177/1532708620911402.
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This article is about movement, documenting a researcher’s reading, seeing, and feeling with the flaring movements of a young child’s clenched fists as he punches the air in an early years’ classroom. Drawing on postqualitative inquiry and feminist new materialisms, the article aims to engage with a series of images to think otherwise about the fists, aiming to nudge the researcher’s gaze to attend to the unfolding affective forces of movement’s encounters and compositions that touch the structure of subjectivity. The first part of the article addresses the importance of returning to early years’ events to slow them down and open up spaces for not knowing so quickly what seems to unfold in/to the classroom. As an ongoing provocation of thought, I am interested in resisting the accelerated temporality of education by re-turning these images over and over, hovering over the surfaces of histories and politics to interrupt associative chains of thinking–feeling. The article then moves into the problems posed by the fists, stirring the sediments and deposits that are rapidly set in motion as the fists flare. Recognizing the affects of congealed language that genders and racializes my sense-making apparatus, the article mixes in stock notions of the child, reducing him to a body in pugilistic rebellion. The article finally turns to consider movement as another way of becoming oriented within one’s environment. The moving fist-assemblage becomes a potent thread that gathers and disperses meaning and bodies, politics and history, form and movement, and being natural and ideological, material and semiotic.
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Fusco, Virginia. "Comizi d’amore. L’amore e il femminismo materialista = Love rallies: Love and materialist feminism." REVISTA DE HISTORIOGRAFÍA (RevHisto) 31 (September 23, 2019): 145. http://dx.doi.org/10.20318/revhisto.2019.4877.
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Resumen: Durante il ventesimo secolo, un gruppo di autrici legate alla tradizione marxista e materialista promosse la creazione di un nuovo campo concettuale per interpretare l’amore come sentimento con una dimensione politica e così porre in discussione l’abituale tendenza a relegarlo alla sfera privata e all’intimità. Nell’articolo mi propongo di illuminare un momento fondamentale di questo processo di definizione del sistema interpretativo; nella prima parte esporrò le riflessioni di Aleksandra Kollontaj e, successivamente, presenterò alcune riflessioni sull’amore della radicale Shulamith Firestone come espressione di un’iniziale torsione concettuale che ha avuto ampie ripercussioni sui modi in cui le femministe materialiste di epoche successive teorizzarono una possibile ‘economia amorosa’ nel processo storico in cui le donne si definiscono come soggetti politici che lottano per la loro emancipazione.Attraverso l’analisi di Largo al Eros alato! di Kollontaj e di La Dialettica dei sessi di Firestone, opere legate alla tradizione materialista, voglio mostrare il ruolo che l’amore gioca, come sentimento vertebrato politicamente, nel processo di emancipazione delle donne. Queste prime intuizioni si rivelano particularmente fruttifere per comprendere alcuni degli sviluppi successivi della critica femminista all’’amore romantico’ (Illouz, Esteban, Herrera). Nei testi in questione l’amore è rappresentato come il fulcro emozionale sul quale si fonda e consolida il dominio patriarcale delle donne nell’economia capitalista e nella società di classe. Ciononostante Kollontaj riconosce l’amore come energia psico-sociale con un gran potenziale creativo. Queste due prospettive contribuiscono a far luce sul complesso ruolo che l’amore occupa nella riflessione femminista contemporánea e rivela una profonda trasformazione che si registra tra gli anni venti e gli anni sessanta nella forma in cui si concettualizzano le donne come gruppo specifico dentro la società divisa in classi (Kollontaj) e le donne come classe di per sé nel contesto della società patriarcale (Firestone).Parola chiave: Amore, Femminismo materialista, Kollontaj, Firestone, Classi.Abstract: In the 20th century, a number of authors engaged with the creation of a new conceptual framework to interpret love from a political perspective. They interpreted it as a political feeling and questioned the practice of relegating it to the private and intimate dimensions. In this article, light is shed on a foundational moment in the definition of this conceptual framework, looking first at Alexandra Kollontai’s reflections and then introducing Shulamith Firestone’s take on love, as the expression of a first theoretical turn. This initial subversión had a great impact on the forms in which the subsequent feminist generations theorised a political economy of love in the context of women’s struggles to become political subjects themselves and fight for their own emancipation.Through an analysis of Kollontai’s Largo all’Eros alato! and Shulamith Firestone’s The Dialectic of Sex, both linked to materialist traditions, we identify the role that, according to the authors, love – as a political feeling – plays in women’s struggle for freedom. These first intuitions have been particularly fruitful in framing feminist contemporary approaches to “romantic love” (Illouz, Esteban, Herrera). In Kollontai’s and Firestone’s texts, love is presented as an emotional and psychic pivot upon which patriarchal domination is founded and consolidated in bourgeois-capitalist societies. Nevertheless, Kollontai argues that love also has to be understood as a psycho-social feeling with a great potential to promote emancipatory relationships for women. These two perspectives also reveal the complex role that love plays in contemporary feminist reflection and the profound transformation that emerged, between the 1920s and the 1960s, in the forms in which women were represented as a specific group in a class society (Kollontai) or as a class per se under patriarchy (Firestone).Key words: Love, Materialist Feminism, Kollontai, Firestone, Class.
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Fernández-Santiago, Miriam. "Agential Materialism and the Feminist Paradigm. A Posthumanist Approach." Journal of Feminist, Gender and Women Studies, no. 10 (May 17, 2021): 31–39. http://dx.doi.org/10.15366/jfgws2021.10.004.
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Much has been argued within the fertile critical field of feminism in the second half of the twentieth century. With the advantage of distance from the twenty-first century, we can now gain a certain perspective on the general context of production and reception of feminist criticism as it becomes embodied in new myths that subvert the old phallogocentric ones. My approach intends to start a dialogue between such embodiments (mainly in the work of Cixous, Hayles, de Beauvoir, and Haraway) and Karen Barad’s agential materialism, using her critical construct of “phenomenon” as an instrument to understand the feminist paradigm in the post-human context and proposing accountable diffractive intra-action as an alternative to naturalized constructs.
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Forlano, Laura. "Data Rituals in Intimate Infrastructures: Crip Time and the Disabled Cyborg Body as an Epistemic Site of Feminist Science." Catalyst: Feminism, Theory, Technoscience 3, no. 2 (October 19, 2017): 1–28. http://dx.doi.org/10.28968/cftt.v3i2.28843.
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While much feminist STS has focused on science and laboratories as sites of critical engagement, feminism and feminist theory has introduced alternative sites of knowledge production and engagement. This essay draws on new materialism and feminist theories of nature, embodiment and technology in order to analyze the disabled cyborg body as an epistemic site of feminist science. In particular, I analyze my own experience of adopting and using networked technologies—specifically, an insulin pump and glucose monitor--to manage Type 1 diabetes and the kinds of scientific practices that I engage in on a daily basis. These technologies and practices deserve attention in terms of what they can teach us about common discourses around science, innovation and infrastructure and, ultimately, about ourselves.
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Revelles-Benavente, Beatriz, and Ana M. González Ramos. "Communication and Feminist New Materialism: Methodologies to understand the continuum between matter and discourse." Freiburger Zeitschrift für GeschlechterStudien 24, no. 1-2018 (December 3, 2018): 55–70. http://dx.doi.org/10.3224/fzg.v24i1.04.
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The relationship between literature and social networking sites (SNS) is a material context in which authors and readers merge into each other to create a literary communicative process that transforms contemporary politics. The aim of this paper is to analyse the communicative process by investigating the continuum between matter and discourse from a new materialist approach. From social sites, we can understand how elements, such as readers, authors, context, novels, culture and digital platforms, “intra-act” (Barad 2007) to create an affecting/ed communicative process. We propose feminist new materialism as a theoretical terrain that helps to reconfigure politics and communication in order to build a methodological framework for contemporary feminist politics and theory related to Literature. Using a digital genealogy and the theory of new materialism, we identify communication in literature as a trapping force in which different elements intra-act with each other and become indivisible. Affecting/ed communication is a dynamic conceptualization, a literary activity in which active agents participate in creative spaces for future social changes.
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Assiter, Alison, and María J. Binetti. "postmodern Post-feminism without Women." Feminist Dissent, no. 5 (January 26, 2021): 204–41. http://dx.doi.org/10.31273/fd.n5.2020.765.
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This article aims at showing the way in which the discursive constructivism and ethical relativism characteristic of postmodern feminism and post-feminism leads to a neo-liberal and conservative political agenda that threatens women’s sex-based rights. The article will especially focus on the thought of Paul-B Preciado as a post-feminist activist. It draws a comparison also with the work of Saba Mahmood. In such a context, we will point out the necessity of a neo-material and realist framework able to account for the ontological reality of women, and their irreducibility to social hetero-norms.
Keywords: Constructivism, nominalism, embodiment, sexual difference, human rights, materialism.
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Hekman, Susan. "Feminist New Materialism and Process Theology: Beginning the Dialogue." Feminist Theology 25, no. 2 (January 2017): 198–207. http://dx.doi.org/10.1177/0966735016678544.
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For many years feminist theologians have found much in common with process theology. As a consequence a robust tradition has developed that links feminist theology with many aspects of process theology. An important element of this tradition is the attempt to draw similarities between postmodernism and feminist process theology. In this article I argue, first, that the connection between feminist process theology and postmodernism is philosophically problematic and, second, that another contemporary feminist approach, the new materialism, provides the basis for a more fruitful dialogue between feminist theology and process theology. My goal is to extend this dialogue.
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Goss, Katie. "Intersex's New Materialism." TSQ: Transgender Studies Quarterly 9, no. 2 (May 1, 2022): 228–47. http://dx.doi.org/10.1215/23289252-9612893.
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Abstract Intersex thinkers and activists, queer-feminist science studies, and new materialist initiatives have argued that sex's complex materiality undermines the rigid binaries imposed by essentialist biology and exceeds the malleability of the body constructed as entirely open to intervention and control in biopower. Through a close reading of Lucia Puenzo's XXY, and the realist depiction of the impasses and rich potentialities surrounding intersex embodiment it puts forth, this article explores how intersex becomes the locus for expansive ontoepistemological schemas. Suffused with a rich visual language foregrounding the subject's plastic arts and the collective bodies of the ecosystem, XXY situates the expansive significance of intersex not only as an integral and intelligible form of bio-logical embodiment but also as a generative and even generalizable mode of more-than-binary corporeality.
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Braidotti, Rosi. "Kvinna-i-tillblivelse. Könsskillnaden på nytt." Tidskrift för genusvetenskap 23, no. 4 (June 15, 2022): 5–26. http://dx.doi.org/10.55870/tgv.v23i4.4198.
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In this article, a shortened version of the first chapter in her book Metamorphoses: Towards a Materialist Theory of Becoming, Rosi Braidotti discusses the concept of sexual difference by comparing feminist theory to post-structuralist - especially Luce Irigaray's radical feminist bodily materialism to Gilles Deleuze's philosophy of 'becoming'. These theories share a number of crucial assumptions, one is a stated desire to move beyond Lacanianism. But whereas Irigaray wants to replace the phallic signifier with a female symbolic, expressed in an imaginary no longer mediated by Phallus, Deleuze's nomadic approach instead suggests a rethinking of subjectivity without any symbolic system whatsoever. The main dividing line between them is, according to Braidotti, a different emphasis on sexual difference understood as the dissymetrical relationship between the sexes. Here she depicts a tension that points to the difficulties involved in freeing the subject Woman from the subjugated position of Other. From a feminist perspective the redefinition of female subjectivity is how to make the feminine express 'different difference', released from the hegemonic framework of oppositional, binary thinking within which Western philosophy has confined it. The focus is as much on the deconstruction of the phallogocentric representations of the feminine, as on the experience and the potential becoming of real-life women, in their diverse ways of inhabititing the subject position of Woman. Deleuze's ultimate aim to move towards the final overcoming of sexual difference, cannot solve the main problem for feminists, Braidotti argues: one cannot deconstruct a subjectivity one has never been fully granted control over. Still in these two diverse ways of theorising difference - Irigaray's multiple, "no-one" feminine sexuality and Deleuxe's theory of the folded and unfolding intensive subject of becoming - Braidotti discerns a serious challenge to both the liberal vision of the autonomous subject and to the psychoanalytic dialectics of lack, loss and signification. She observes a shared view on the universalistic posture of separating the symbolic from the material as the mark of the partriarchal, cash-nexus of power, and in this unity traces the emergence of a new radical materialist type of politics.
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Chakraborty, Sudipta, and Anway Mukhopadhyay. "Spiritual Materialism/ Material Spiritualism: Shakta Tantric Approaches to Matter." eTropic: electronic journal of studies in the Tropics 21, no. 2 (October 7, 2022): 43–64. http://dx.doi.org/10.25120/etropic.21.2.2022.3897.
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In opposition to ontological discourses that denigrate matter and uphold the superiority of the spirit, one can foreground the Shakta Tantric conceptualization of matter and spirit as interchangeable forces that inform the dynamics of the universe. Rather than seeing matter and spirit as incommensurable poles of a binary, Shakta Tantric yoga integrates them. This approach informs the Shakta Tantric universe of the renowned twentieth-century Bengali yogi, Vishuddhananda Paramahamsa whose Akhanda Mahayoga (Integral Great Yoga) integrates certain aspects of classical Yoga with Shakta Tantric discourses of dynamic matter, thereby enthusing the Shakta Tantric yogi to radically re-epistemologize “matter”. This paper explores how Vishuddhananda’s mode of yoga, through theory and praxis, gives rise to a unique philosophy of spiritual materialism or material spiritualism, foregrounding the ways the Divine Feminine – by revealing the fluid interplay of matter and spirit – forces us to jettison the binarization of these two aspects of existence. In the course of this exploration, the paper investigates whether and how the spiritual materialism/material spiritualism of Shakta Tantra may be seen as prefiguring the western discourses of New Materialism and Posthumanism. As Vishuddhananda hailed from Bengal, a tropical region of India celebrated for its association with Shaktism, the paper explores how his view of spiritual materialism may contribute to an emergent episteme of Tropical Materialisms by proposing a possible connection between such spiritual materialism and certain specific aspects of tropical nature that might have led to the Shakta “spiritualization” of its material dimensions.