Academic literature on the topic 'Lisa Mazzi'

Effective interbreed selection, which involves family breeding, is an important task today, because the presence of valuable families characterizes the degree of herd selectivity and the level of breeding in it. Therefore, the purpose of our research was to conduct a retrospective analysis of the zootechnical accounting data of dairy productivity and breeding value of cow families at highly productive herd of Public joint-stock company “Stud farm “Stepnoy”, in Kamyansko-Dniprovskyy district of Zaporizhzhya region created by crossbreeding of the females of the Ukrainian Black-and-White dairy breed with Holstein breeders. The analysis included 45 families, with a head count of 8 to 19 heads, including foundation cows. Malta family UA2300205993 had the maximum number of descendants (6 daughters, 6 granddaughters and 6 great-grandchildren), and Malta family UA2300241359 (3 daughters and 3 granddaughters) – minimal. Found to be that the families under control were characterized by a significant level of differentiation in milk yield and fat and protein content in milk. The Mazi family UA230023375 was the best by milk yield, the Lemonka family UA2300233684 – by the fat in milk, by the protein in milk – Nasypa UA2300222571. At the same time, foundation cow Kviten UA2300077306, Nasypa UA2300222571, Yana UA2300248883, Lamysta UA2300198909 and Sokyra UA2300241365 had the most highly productive daughters; their milk yields for higher lactation was in the range 11143.5–12780.0 kg. At the same time high-productive foundation cows did not always receive high-productive daughters. In particular, 3 daughters of the foundation cow Krovlya UA2300229133, whose milk yields for higher lactation was 12671 kg, had lower milk yields by an average of 2704.7 kg. However, foundation cows with low milk yields level had daughters who had this rate significantly higher, including the foundation cow Kviten UA2300077306, Toskana UA2300077167, Liga UA2300034958, Maket UA2300241388 and Manilka UA2300233701, whose highest milk yields level for the highest lactation was in the range 5625–7701 kg, and ho had daughters whose milk yield was higher than their mothers by an average of 4858.5; 3975.3; 3704; 3299.5 and 3186.7 kg respectively. The granddaughter of the experimental foundation cows ranged from 8413.0 to12942.6 kg, fat content in milk – from 3.50 to 4.13% and protein content in milk – from 3.05 to 3.29%, and the figures of great-grandchildren were respectively 7114.0–11991.3 kg, 3.49–3.92% and 3.00–3.29%. It should be noted that 15 foundation cows gave granddaughters with an average milk yield of over 10000 kg, 13 with a milk yield more than 11000 and 3 – with a yield of more than 12000 and only 2 foundation cows had second generation descendants with an average yield of less than 9000 kg. The grandchildren of 14 foundation cows had over 10000 kg of milk yields, and 7 over 11000 kg. The breeding value of the foundation cows by the milk yields was within -497 (Liga UA2300034958) – +1614.4 kg (Tsykl UA2300233484), by the fat content in milk – within -0.098 (Hanh UA2300233710) – +0.280% (Stezhka UA2300205863) and by the protein content of milk within -0.073 (Maket UA2300241388) – +0.053% (Stezhka UA2300205863), breeding value by the above indicators of their daughters were accordingly within -554.9 – +819.3 kg, -0.065 – +0.095% and -0.038 – +0.045%, granddaughters – within -326.3 – +786.2 kg, -0.048 – +0.145% and -0.033 – +0.025% and to a great-granddaughters – within -670.5 – +590.3 kg, -0.067 – +0.043 and -0.043 – +0.030%. The most valuable in the herd relation by milk yield appeared to be Mazi family UA2300233755, Lemonka family UA2300233684 – by the fat content in milk and by the protein content in milk – the Nasypa family UA230022257. Among evaluated families by the nature of changes in breeding values in generations 31 (68.9%) were progressive, 4 (8.9%) were stable and 10 (22.2%) regressive. The prediction of the efficiency of dairy cattle breeding and prediction of certain changes by the productivity indices of subsequent generations can be made by correlation and regression coefficients of the main features: milk yield, fat content, and protein content in milk. The highest and most likely coefficients of correlation (r = 0.39) and regressions (R = 0.42) were observed between the milk yield of foundation cows families and their daughters. Each succeeding generation had declined and the indices of descendants of the third generation were unreliable. Influence of foundation cows in future generations, depending on the generation and nature of the features of milk productivity, was also different. Milk yield (h2 = 0.26–0.79) was characterized by the highest and most reliable heritability estimate, much lower and unreliable in the second and third generations – the fat (h2 = 0.10–0.22) and protein content in milk (h2 = 0.12–0.24). It indicates that in the controlled herd more attention is paid to milk yield focus breeding. Therefore, to improve family fat and protein content in milk it should be used breeders whose mothers have high fat and protein content in milk.

O presente trabalho tem como objetivo refletir sobre a prosa de Conceição Evaristo, investigando a representação das diferenças, principalmente sociais e de gênero, na escrita de seus contos, por meio da busca e da valorização da ancestralidade africana. Palavras-chave: Identidade Africana. Ancestralidade. Literatura. Nação. Referências BARROS, José d’Assunção. A historiografia pós-moderna. Ler História, n. 61, 2011, p.147-167. Disponível em: <https://journals.openedition.org/lerhistoria/1655>. Acesso em: 27 abr. 2019. BHABHA, Homi K. O local da cultura. Belo Horizonte: UFMG, 1996. CÔRTES, Cristiane. Diálogos sobre escrevivência e silêncio. In: DUARTE, Constância Lima; CÔRTES, Cristiane; PEREIRA, Maria do Rosário A. (orgs). Escrevivências: identidade, gênero e violência na obra de Conceição Evaristo. Belo Horizonte: Idea, 2016. p. 51-60. EVARISTO, Conceição. Olhos d’água. Rio de Janeiro: Pallas, 2010. ______. Insubmissas lágrimas de mulheres. Belo Horizonte: Nandyala, 2011. ______. Ponciá Vicêncio. Belo Horizonte: Mazza, 2003. ______. História de leves enganos e parecenças. Rio de Janeiro: Malê, 2016. _____. Gênero e etnia: uma escre(vivência) da dupla face. In: MOREIRA, Nadilza Martins de Barros; SCHNEIDER, Diane (eds.). Mulheres no mundo, etnia, marginalidade e diáspora. João Pessoa: Ideia, 2005. p. 201-212. Disponível em: https://pt.scribd.com/document/177337990/Conceicao-Evaristo-Genero-e-etnia-uma-escre-vivencia-de-dupla-face. Acesso em: 20 abr. 2019. FOUCAULT, Michel. Microfísica do poder. Organização e tradução de Roberto Machado. Rio de Janeiro: Graal, 1979. GANDHI, Leela. Postcolonial theory: a critical introduction. New York: Columbia University,1998. GARUBA, Harry. Explorações do realismo animista: notas sobre a leitura e a escrita da literatura, cultura e sociedade africana. Tradução Elisângela da Silva Tarouco. Nonada: Letras em Revista, Porto Alegre, v. 2, n. 19, p. 235-256, out. 2012. Disponível em: http://www.redalyc.org/pdf/5124/512451673021.pdf. Acesso em: 02 dez. 2018. ______. Reflexões provisórias sobre o animismo, modernidade/colonialismo e a ordem africana do conhecimento. Tradução Alice Botelho Peixoto. CESPUC, n. 32, p. 123-131, jan./jun. 2018. Disponível em: http://periodicos.pucminas.br/index.php/cadernoscespuc/article/view/17021. Acesso em: 14 mar. 2019. HALL, Stuart. Que “negro” é esse na cultura negra? In: ______. Da diáspora: identidades e mediações culturais. Organização Liv Sovik. Tradução Adelaine La Guardia Resende et al. Belo Horizonte: UFMG; Brasília: Representação da UNESCO no Brasil, 2009. ______. A identidade cultural na pós-modernidade. 11. Ed. Tradução Tomaz Tadeu da Silva e Guacira Lopes Lobo. Rio de Janeiro: DP&A, 2006. JAMESON, Fredric. Pós-modernismo: a lógica cultural do capitalismo tardio. 2. ed. São Paulo: Ática, 1997. LIEBIG, Sueli Meira. “Escrevivências”: Evaristo e a subversão de gênero em Insubmissas lágrimas de mulheres. XII Colóquio Nacional Representações de gênero e sexualidades. 08 a 10 de junho de 2016, Campina Grande, PB. Disponível em: file:///C:/Users/Windows%2010/Downloads/TRABALHO_EV053_MD1_SA6_ID571_30042016200422.pdf. Acesso em: 16 fev. 2019. MOREIRA, Terezinha Taborda. Silêncio, trauma e escrita literária. In: DUARTE, Constância Lima; CÔRTES, Cristiane; PEREIRA, Maria do Rosário A. (orgs). Escrevivências: identidade, gênero e violência na obra de Conceição Evaristo. Belo Horizonte: Idea, 2016. p. 109-119. POLLAK, Michael. Memória e identidade social. Estudos Históricos. Rio de Janeiro, v. 5. n. 10, p. 200-212, 1992. Disponível em: http://www.pgedf.ufpr.br/memoria%20e%20identidadesocial%20A%20capraro%202.pdf. Acesso em: 09 maio 2019. PONCE, Eduardo Souza; GODOY, Maria Carolina de. Ancestralidade e identidade em “Olhos d’água” de Conceição Evaristo. Anais do VIII Colóquio de Estudos Literários. Ferreira Cláudia C.; Jacicarla S.; Brandini Laura T.(orgs). Londrina, 06 e 07 ago. 2014. p. 163-170. Disponível em: http://www.uel.br/eventos/estudosliterarios/pages/arquivos/Eduardo%20Ponce%20e%20Maria%20Carolina%20Godoy_Texto%20Completo.pdf. Acesso em: 18 abr. 2019. SAID, Edward. Cultura e imperialismo. São Paulo: Companhia das Letras, 1995. SILVA, Assunção de Mari Souza e. “E assim tudo se deu”: as histórias de leves enganos e parecenças. In: DUARTE, Constância Lima; CÔRTES, Cristiane; PEREIRA, Maria do Rosário A. (orgs). Escrevivências: identidade, gênero e violência na obra de Conceição Evaristo. Belo Horizonte: Idea, 2016. p. 295-306. SILVA, Franciane da Conceição. A presença da ancestralidade em narrativas de Conceição Evaristo e Mia Couto. Cadernos Cespuc, n. 32, jan. /jul. 2018. Disponível em: http://periodicos.pucminas.br/index.php/cadernoscespuc/article/view/16962/13446. Acesso em: 12 abr. 2019. SPIVAK, GayatriChakravorty. Pode o subalterno falar? Tradução Sandra Regina Goulart Almeida, Marcos Pereira Feitosa e André Pereira Feitosa. Belo Horizonte: UFMG, 2010.

Escritores indígenas brasileiros têm atuado com maior intensidade a partir do final do século XX, como uma forma de resistência e de autoafirmação perante a sociedade a qual causou mais de 500 anos de supressão e de apagamento de suas culturas e etnias. Diante dessa proposta, escritoras como Eliane Potiguara e Graça Graúna têm trazido à tona a voz da mulher indígena, a principal atingida pelo processo de espoliação indígena, por meio de textos poéticos que abrangem tanto a luta política por direitos como também uma expressividade lírica. A questão das vozes femininas na poesia dessas duas autoras é de suma importância porque envolve a exaltação de situações que têm sido duplamente apagadas dos processos de representatividade: o gênero feminino e a cultura indígena.REFERÊNCIAS:ALENCAR, José de. Iracema. 24a ed. São Paulo: Ática, 1991.ARAÚJO, Ana Claudia. Mulheres retomam papéis protagonistas na cultura indígena. Catarinas, 2016. Disponível em: http://catarinas.info/mulheres-retomam-papeis-protagonistas-na-cultura-indigena/#. Acesso em: 14 jul. 2018.BOSI, Alfredo. Literatura e resistência. São Paulo: Companhia das Letras, 2002.MUNDURUKU, Daniel. Daniel Munduruku. Disponível em: http://danielmunduruku.blogspot.com/p/daniel-munduruku.html. Acesso em. 10 ago. 2019.DANNER, Leno Francisco; DORRICO, Julie; DANNER, Fernando. A voz-práxis das minorias entre literatura e política: algumas notas desde a recente produção da literatura indígena brasileira. ANTARES. Caxias do Sul, v. 10, n. 19, p. 45-69, jan/abr 2018. Disponível em: http://www.ucs.br/etc/revistas/index.php/antares/article/view/5968/3332. Acesso em: 28 maio 2018.ESTÉS, Clarissa Pinkola. Mulheres que correm com os lobos: mitos e histórias do arquétipo da mulher selvagem. Tradução de Waldéa Barcellos. 12a ed. Rio de Janeiro: Rocco, 1999.FIGUEIREDO, Eurídice. Políticas e poéticas da memória: gênero e etnicidade. In: ______. Mulheres ao espelho: autobiografia, ficção, autoficção. Rio de Janeiro: EdUERJ, 2013. p. 149-167.GRAUNA, Graça. Canto Mestizo. Rio de Janeiro: Ed. Blocos, 1999.______. Contrapontos da literatura indígena contemporânea no Brasil. Belo Horizonte: Mazza Edições, 2013.______. Entrevista com Graça Graúna, escritora indígena e professora da Universidade de Pernambuco: por Tarsila de Andrade Ribeiro Lima. Palimpsesto, Rio de Janeiro, n. 20, jan.-jun. 2015, p. 136-149. Disponível em: http://www.pgletras.uerj.br/palimpsesto/num20/entrevista/palimpsesto20entrevista01.pdf. Acesso em: 18 set. 2018. ISSN: 1809-3507.______. Tear da palavra. Belo Horizonte: S.n., 2007.POTIGUARA, Eliane. A cura da terra. São Paulo: Editora do Brasil, 2015.______. Histórico. Disponível em: http://www.elianepotiguara.org.br/. Acesso em 18 set. 2018.______. Metade cara, metade máscara. 2a ed. Lorena: DM Projetos Especiais, 2018.______. O pássaro encantado. São Paulo: Jujuba Editora, 2014.OLIVIERI-GODET, Rita. Graça graúna: A poesia como estratégia de sobrevivência. Interfaces Brasil/Canadá. Florianópolis/Pelotas/São Paulo, v. 17, n. 3, 2017, p. 101-117.SANTIAGO, Silviano. O entre-lugar do discurso latino americano. In: ______. Uma literatura nos trópicos. 2a ed. Rio de Janeiro: Rocco, 2000. p. 9-26.SPIVAK, Gayatri Chakravorty. Pode o subalterno falar? Tradução de Sandra Regina Goulart Almeida. Belo Horizonte: Editora UFMG, 2010.ENVIADO EM 10-05-19 ! ACEITO EM 20-08-19

O presente texto propõe-se a analisar a produção literária da escritora negra baiana Fátima Trinchão, como uma prática de (r)existência, com base nos estudos sobre feminismo negro a partir de uma leitura decolonial. Para compor tal reflexão, foram selecionados poemas da escritora que rememoram a escravidão, período no qual o corpo das mulheres negras foi destituído de mente (HOOKS, 1995), sendo sistematicamente violentado pelos senhores brancos. A partir dessa análise, pretende-se pensar como essa escrita (re)significa as memórias da escravidão, entendendo que esse ato de rememoração reveste-se, conforme aponta Márcia dos Santos (2007), de uma intencionalidade que, para além da perspectiva de “conhecer o passado”, delimita também ações e reações necessárias ao exercício político, marcando identidades e lutas.REFERÊNCIAS:ALBUQUERQUE, Wlamyra R. de; FRAGA FILHO, Walter. Uma história do negro no Brasil. Salvador: Centro de Estudos Afro-Orientais; Brasília: Fundação Cultural Palmares, 2006. Disponível em: https://www.geledes.org.br/wp-content/uploads/2014/04/uma-historia-do-negro-no-brasil.pdf. Acesso: 13 ago. 2018.BENJAMIN, Walter. Sobre o conceito da história. In: ______ Magia e técnica, arte e política: ensaios sobre literatura e história da cultura – Obras Escolhidas, Volume I. Trad. Paulo Sérgio Rouanet – 8. ed. – São Paulo: Brasiliense, 2012, p. 241-252.CARNEIRO, Sueli. Enegrecer o feminismo: a situação da mulher negra na América Latina a partir de uma perspectiva de gênero. In Ashoka Empreendimentos Sociais Takano Cidadania (Orgs.). Racismos contemporâneos. Rio de Janeiro: Takano Editora, 2003, p. 49-58. Disponível em: https://pt.scribd.com/document/322208263/Sueli-Carneiro-Enegrecer-o-Feminismo. Acesso em: 28 maio 2018.DAVIS, Ângela. O legado da escravatura: bases para uma nova natureza feminina. In: ________ Mulher, Raça e Classe. Tradução Livre. Plataforma Gueto, 2013. Disponível em: https://we.riseup.net/assets/165852/mulheres-rac3a7a-e-classe.pdf. Acesso em: 23 maio 2018.DELEUZE, Gilles. A literatura e a vida. In:______. Crítica e clínica. São Paulo: Editora 34, 2004. p. 11-16.EVARISTO, Conceição. Conceição Evaristo: minha escrita é contaminada pela condição de mulher negra. Nexo Jornal, São Paulo, 26 maio 2017. Entrevista concedida a Juliana Domingos de Lima. Disponível em: https://www.nexojornal.com.br/entrevista/2017/05/26/Concei%C3%A7%C3%A3o-Evaristo-%E2%80%98minha-escrita-%C3%A9-contaminada-pela-condi%C3%A7%C3%A3o-de-mulher-negra%E2%80%99. Acesso: 13 ago. 2018.EVARISTO, Conceição. Da grafia-desenho de minha mãe, um dos lugares de nascimento de minha escrita. In: ALEXANDRE, Marcos Antônio (org). Representações performáticas brasileiras: teorias, práticas e suas interfaces. Belo Horizonte: Mazza Edições, 2007, p 16-21. Disponível em: http://nossaescrevivencia.blogspot.com/2012/08/da-grafia-desenho-de-minha-mae-um-dos.html. Acesso: 13 ago. 2018.FIGUEIREDO, Eurídice. Mulheres ao espelho: autobiografia, ficção, autoficção. Rio de Janeiro: EdUERJ, 2013.FOUCAULT, Michel. Microfísica do poder. Trad. de Roberto Machado. 2a ed. Rio de Janeiro: Paz e Terra, 2015.GAGNEBIN, Jeanne Marie. Memória, história, testemunho. In: ______. Lembrar escrever esquecer. São Paulo: Ed. 34, 2006, p. 49-57. Disponível em: https://joaocamillopenna.files.wordpress.com/2015/03/gagnebin-jeanne-marie-lembrar-escrever-esquecer.pdf. Acesso: 25 maio. 2014.GOMES, Nilma Lino. Intelectuais Negros e Produção do Conhecimento: algumas reflexões sobre a realidade brasileira. In: SANTOS, Boaventura de Sousa; MENESES, Maria Paula. (Orgs.) Epistemologias do Sul. Coimbra: Edições Almedina. AS, 2009, p. 419-441. Disponível em: http://cvc.instituto-camoes.pt/conhecer/biblioteca-digital-camoes/pensamento-e-ciencia/2106-2106/file.html. Acesso em: 27 maio 2018.GONZALEZ, Lélia. Racismo e sexismo na cultura brasileira. In: Revista Ciências Sociais Hoje, Anpocs, 1984, p. 223-244. Disponível em: https://edisciplinas.usp.br/pluginfile.php/4130749/mod_resource/content/1/Gonzalez.Lelia%281983-original%29.Racismo%20e%20sexismo%20na%20cultura%20brasileira_1983.pdf. Acesso em: 28 maio 2018.HOOKS, bell. Mulheres negras: moldando a teoria feminista. In: Revista Brasileira de Ciência Política, nº16. Tradução de Roberto Cataldo Costa. Brasília, janeiro - abril de 2015, pp. 193-210. Disponível em: http://www.scielo.br/pdf/rbcpol/n16/0103-3352-rbcpol-16-00193.pdf. Acesso em: 23 maio 2018.HOUAISS, Antônio. Dicionário Houaiss da Língua Portuguesa. Rio de Janeiro, Ed. Objetiva, 2001.KILOMBA, Grada. Descolonizando o conhecimento: uma palestra-performance de Grada Kilomba. 2016. Tradução: Jessica Oliveira. Disponível em: http://www.goethe.de/mmo/priv/15259710-STANDARD.pdf. Acesso em: 6 de jun de 2018.LE GOFF, Jacques. Memória. In: ______ História e memória. Tradução Bernardo Leitão et al. Campinas: EDUNICAMP, 1990, p. 423-483. (Coleção Repertórios) Disponível em: http://memorial.trt11.jus.br/wp-content/uploads/Hist%C3%B3ria-e-Mem%C3%B3ria.pdf. Acesso em: 20 maio 2014.LUZ, Marco Aurélio. Cultura negra e ideologia do recalque. 3a ed. Salvador: EDUFBA; Rio de Janeiro: PALLAS, 2011.SANTIAGO, Ana Rita. Vozes literárias de escritoras negras. Cruz das Almas/BA: UFRB, 2012. Disponível em: https://www1.ufrb.edu.br/editora/component/phocadownload/category/2-e-books?download=19:vozes-literarias-de-escritoras-negras. Acesso em: 27 maio 2018.SANTOS, Márcia Pereira dos. História e memória: desafios de uma relação teórica. In: OPSIS – Revista do Núcleo Interdisciplinar de Pesquisa e Estudos culturais, v.7, n.9, 2007, p. 81-97. Disponível em: http://www.revistas.ufg.br/index.php/Opsis/article/viewFile/9331/6423. Acesso em: 25 maio. 2014.SILVA, Ana Rita Santiago da. Literatura de autoria feminina negra: (des)silenciamentos e ressignificações. Vertentes Interfaces I: Estudos Literários e Comparados. Fólio – Revista de Letras, Vitória da Conquista, v. 2, n. 1 p. 20-37, jan./jun. 2010. Disponível em: http://periodicos.uesb.br/index.php/folio/article/viewFile/38/276. Acesso em: 28 abr. 2018.SILVA, Ana Rita Santiago da. O tear de memórias na poética de escritoras negras baianas. In: LEÃO, Allison; CAVALHEIRO, Juciane RIOS, Otávio. Colóquio Nacional Poéticas do Imaginário da Cátedra Amazonense de Estudos Literários: literatura, história, memória. Manaus, AM: UEA Edições, 2009, p. 22-36. Disponível em: http://www.pos.uea.edu.br/data/area/download/download/51-1.pdf. Acesso em: 23 maio 2018.SILVA, Tomaz Tadeu da. A produção social da identidade e da diferença. In: ______ (org.); HALL, Stuart; WOODWARD, Kathryn. Identidade e diferença: a perspectiva dos estudos culturais. 13. ed. Petrópolis, RJ: Vozes, 2013, p. 73-102.TRINCHÃO, Fátima. Ecos do passado. Disponível em: http://www.fatimatrinchao.net/. Acesso em: 23 maio 2018.TRINCHÃO, Fátima. Mulheres negras mulheres. Disponível em: http://www.fatimatrinchao.net/. Acesso em: 23 maio 2018.TRINCHÃO, Fátima. O canto da chibata. Disponível em: http://www.fatimatrinchao.net/. Acesso em: 23 maio 2018.TRINCHÃO, Fátima. Saudades da terra. Disponível em: http://www.fatimatrinchao.net/. Acesso em: 23 maio 2018.ENVIADO EM 09-06-19 | ACEITO EM 26-06-19

Introduction: Shock WavesAs I carefully unfold the delicate piece of crisp white paper, three rogue words wildly jump up off the page before sinking deeply into my skin: “Cold and condescending.” A charge of anger surges up my spine, as these words begin to now expand and affectively resonate: “I found the instructor to be cold and condescending.” Somehow, these words impact me both emotionally and physiologically (Brennan 3): my heart beats faster, my body temperature rises, my stomach aches. Yet, despite how awful I feel, I keep on reading, as if compelled by some inexplicable force. It is not long before I devour the entire evaluation—or perhaps it devours me?—reading every last jarring word over and over and over again. And pretty soon, before I can even think about it, I begin to come undone ...How is it possible that an ordinary, everyday object can pull at us, unravel us even? And, how do such objects linger, register intensities, and contribute to our harm or good? In this paper, we draw upon our collective teaching experiences at college and high school level in order to explore how teacher evaluations actively work/ed to orient our bodies in molar and molecular ways (Deleuze and Guattari 3), thereby diminishing or enhancing our capacity to act. We argue that these textual objects are anything but dead and lifeless, and are vitally invested with “thing-power,” which is the “ability of inanimate things to animate, to act, to produce effects dramatic and subtle” (Bennett 6).Rather than producing a linear critique that refuses “affective associations” (Felski para. 6) and the “bodily entanglements of language” (MacLure, Qualitative 1000), we offer up a mobile conversation that pulls readers into an assemblage of (shape)shifting moments they can connect with (Rajchman 4) and question. While we attend to our own affective experiences with teacher evaluations, we wish to disrupt the idea that the self is both autonomous and affectively contained (Brennan 2). Instead, we imagine a self that extends into other bodies, spaces, and things, and highlight how teacher evaluations, as a particular thing, curiously animate (Chen 30) and affect our social worlds—altering our life course for a minute, a day, or perhaps, indefinitely (Stewart 12).* * *“The autobiographical is not the personal. […] Publics presume intimacy” (Berlant, The Female vii). Following Berlant, we propose that our individual narratives are always tangled up in other social bodies and are, therefore, not quite our own. Although we do use the word “I” to recount our specific experiences of teacher evaluations, we by no means wish to suggest that we are self-contained subjects confessing some singular life history or detached truth. Rather, together we examine the tensions, commonalities, possibilities, and threats that encounters with teacher evaluations produce within and around collective bodies (Stewart). We consider the ways in which these material objects seep deeply into our skin, re/animate moving forces (e.g. neoliberalism, patriarchy), and even trigger us emotionally by transporting us back to different times and places (S. Jones 525). And, we write to experiment (Deleuze and Guattari 1; Stewart 1) with the kind of “unpredictable intimacy” that Berlant (Intimacy 281; Structures 191) speaks of. We resist (as best we can) telos-driven tales that do not account for messiness, disorientation, surprise, or wonder (MacLure, Classification 180), as we invite readers to move right along beside (Sedgwick 8) us in this journey to embrace the complexities and implications (Nelson 111; Talburt 93) of teacher evaluations as corporeal matters. The “self” is no match for such affective entanglements (Stewart 58).Getting Un/Stuck “Cold and condescending.” I cannot help but get caught up in these words—no matter how hard I try. A million thoughts begin to bubble up: Am I a good teacher? A bad person? Uncaring? Arrogant? And, just like that, the ordinary turns on me (Stewart 106), triggering intense sensations that refuse to stay buried. What began as my reaction to a teacher evaluation soon becomes something else, somewhere else. Childhood wounds unexpectedly well up—leaking into the present, spreading uncontrollably, causing my body to get stuck in long ago and far away.In a virtual flash (Deleuze and Guattari 94), I am somehow in my grandmother’s kitchen once more, which even now smells of avgolemono soup, warm bread rising, home. Something sparks, as distant memories come flooding back to change my course and set me straight (or so I think). When I was a little girl and could not let something go, my yiayia (grandmother) Vasiliki would tell me, quite simply, to get “unstuck” (ξεκολλά). The Greeks, it seems, know something about the stickiness of affective attachments. Even though it has been over twenty years since my grandmother’s passing, her words, still alive, affectively ring in my ear. Out of some kind of charged habit (Stewart 16), her words now escape my mouth: “ξεκολλά,” I command, “ξεκολλά!” I repeat this phrase so many times that it becomes a mantra, but its magic has sadly lost all effect. No matter what I say or what I do, my body, stuck in repetition, “closes in on itself, unable to transmit its intensities differently” (Grosz 171). In an act of desperation (or perhaps survival), I rip the evaluation to shreds and throw the tattered remains down the trash chute. Yet, my actions prove futile. The evaluation lives on in a kind of afterlife, with its haunting ability to affect where my thoughts will go and what my body can do. And so, my agency—my ability to act, think, become (Deleuze and Guattari 361)—is inextricably twisted up in this evaluation, with its affective capacity to connect many “bodies” at once (both material and semiotic, human and non-human, living and dead).A View from Nowhere?At both college and school-level, formal teacher evaluations promise anonymity. Why is it, though, that students get to be voices without bodies: a voice that does not emerge from a complex, contradictory, and messy body, but rather “from above, from nowhere” (Haraway 589)? Once disembodied, students become god-like (Haraway 589), able to “objectively” dissect, judge, and even criticise teachers, while they themselves receive “panoptic immunity” (MacLure, Classification 168).This immunity has its consequences. Within formal and informal evaluations, students write of and about bodies in ways that often feel violating. Teachers’ bodies become spectacle, and anything goes:“Professor is kinda hot—not bad to look at!”“She dresses like a bag lady. [...] Her hair and clothing need an update.”“There's absolutely nothing redeeming about her as a person [...] but she has nice shoes.”(PrawfsBlog)Amid these affective violations, voices without bodies re/assemble into “voices without organs” (Mazzei 732)—a voice that emanates from an assemblage of bodies, not a singular subject. In this process, patriarchal discourses, as bodies of thought, dangerously spring up and swirl about. The voyeuristic gaze of patriarchy (see de Beauvoir; Mulvey) becomes habitual, shaping our stories, encounters, and sense of self.Female teachers, in particular, cannot deny its pull. The potential to create and/or transmit knowledge turns us into “risky subjects” in need of constant surveillance (Falter 29). Teacher evaluations do their part. As a metaphoric panopticon (see Foucault), they transform female teachers into passive spectacles—objects of the gaze—and students into active spectators who have “all the power to determine our teaching success” (Falter 30). The effects linger, do real damage (Stewart), and cause our pedagogical performances to fail every now and then. After all, a “good” female teacher is also a “good female subject” who is called upon to impart knowledge in ways that do not betray her otherwise feminine or motherly “nature” (Falter 28). This pressure to be both knowledgeable and nurturing, while displaying a “visible fragility [...] a kind of conventional feminine vulnerability” (McRobbie 79), pervades the social and is intense. Although it is not easy to navigate, the fact that unrecognisable bodies are subject to punishment (Butler, Performative 528) helps keep power dynamics firmly in place. These forces permeate my body, as well, making me “cold” and “unfair” in one evaluation and “kind” and “sweet” in another—but rarely smart or intelligent. Like clockwork, this bodily visibility and regulation brings with it never-ending self-critique and self-discipline (Harris 9). Absorbing these swarming intensities, I begin to question my capacity to effectively teach and form relationships with my students. Days later, weeks later, years later, I continue to wonder: if even one student leaves my class feeling “bad,” do I have any business being a teacher? Ugh, the docile, good girl (Harris 19) rears her ugly (or is it pretty?) head once again. TranscorporealityEven though the summer sun invites me in, I spend the whole day at home, in bed, unable to move. At one point, a friend arrives, forcing me to get up and get out. We grab a bite to eat, and it is not long before I confess my deepest fear: that my students are right about me, that these evaluations somehow mark me as a horrible teacher and person. She seems surprised that I would let a few comments defeat me and asks me what this is really all about. I shrug my shoulders, unwilling to go there.Later that night, I find myself re-reading my spring evaluations online. The positive ones electrify the screen, filling me with joy, as the constructive ones get me brainstorming about ways I might do things differently. And while I treasure these comments, I do not focus too much on them. Instead, I spend most of the evening replaying a series of negative tapes over and over in my head. Somewhat defeated, I slip slowly back into my bed and find that it surprisingly offers me a kind of comfort that my friend does not. I wonder, “What body am I now in the arms of” (Chen 202)? The bed and I become “interporous” (Chen 203), intimate even. There is much solace in the darkness of those lively, billowy blue covers: a peculiar solace made possible by these evaluations—a thing which compels me to find comfort somewhere, anywhere, beyond the human body.The GhostAs a high school teacher, I was accustomed to being reviewed. Some reviews were posted onto the website ratemyteacher.com, a platform of anonymously submitted reviews of kindergarten through 12th-grade teachers on easiness, helpfulness, clarity, knowledge, textbook use, and exam difficulty. Others were less official; irate commentary posted on social media platforms or baldly concise characterisations of our teaching styles that circulated among students and bounded back to us as hearsay and whispered asides. In these reviews, our teacher-selves were constructed: One became the easy teacher, the mean teacher, the fun teacher, or the hard-but-good teacher. The teacher who could not control her class; the teacher who controlled her class excessively.Sometimes, we googled ourselves because it was tempting to do so (and near-impossible not to). One day, I searched various forms of my name followed by the name of the school. One of my students, a girl with hot pink streaks in her hair and pointy studs shooting out of her belt and necklaces, had written a complaint on Facebook about a submission of a final writing portfolio. The student wrote on the publicly visible wall of another student in my class, noting how much she still had left to do on the assignment. Dotting the observation with expletives, she bemoaned the portfolio as requiring too much work. Then, she observed that I had an oily complexion and wrote that I was a “dyke.” After I read the comment, I closed my laptop and an icy wave passed through me. That night, I went to dinner with friends. I ruminated aloud over the comments: How could this student—with whom I had thought I had a good relationship—write about me in such a derisive manner? And what, in particular, about my appearance conveyed that I was lesbian? My friends laughed; they found the student’s comments funny and indicative of the blunt astuteness of teenagers. As I thought about the comments, I realised the pain lay in the comments’ specificity. They demonstrated the ability of the student to perceive and observe a bodily attribute about which I was particularly insecure. It made me wonder about the countless other eyes and glances directed at me each day, taking in, noticing, and dissecting my bodily self (McRobbie 63).The next morning, before school, I stared at myself in the bathroom mirror and dabbed toner on my skin. Today, I thought, today will be a day in which both my skin texture and my lesson plans will be in good order. After this day, I could no longer bring myself to look this student directly in the eye. I was officious in our interactions. I read her poetry and essays with guarded ambivalence. I decided that I would no longer google myself. I would no longer click on links that were pointedly reviews of me as a teacher.The reviewed-self is a ghost-self. It is a shadow, an underbelly. The comments—perhaps posted in a moment of anger or frustration—linger. Years later, though I have left full-time classroom teaching, I still think about them. I have not recovered from the comments though I should, apparently, have already recuperated from their sharp effects. I wonder if the reviews will ceaselessly follow me, if they will shape the impressions of those who google me, if my reviewed-self will become the first and most formidable impression of those who might come to know me, if my reviewed-self will be the lasting and most formidable way I see myself.Trigger Happy In 2014, a teacher at a California public high school posts a comment on Twitter about wishing to pour coffee on her students. Some of her students this year, she writes, make her “trigger finger itchy” (see Oakley). She already “wants to stab” them a mere two weeks into the school year. “Is that bad?” she asks. One of her colleagues screen-captures her tweets and sends them to the school principal and to a local newspaper. They go viral, resulting in widespread condemnation on the Internet. She is named the “worst teacher ever” by one online media outlet (Parker). The media swarm the school. The reporters interview parents in minivans who are picking up their children from school. One parent, from behind the steering wheel, expresses her disapproval of the teacher. She says, “As a teacher, I think she should be held to a higher accountability than other people” (Louie). In the comments section of an article, a commenter declares that the “mutant should be fired” (Oakley). Others are more forgiving. They cite their boyfriends and sisters who are teachers and who also air grievances, though somewhat less violently and in the privacy of their homes (A. Jones). All teachers have these thoughts, some of the commenters argue, they just are not stupid enough to tweet them.In her own defence, the teacher tells a local paper that she “never expected anyone would take me seriously” (Oakley). As a teacher, she is often “forced to cultivate a ‘third-person consciousness,’ to be an ‘objectified subject’” (Chen 33) on display, so can we really blame her? If she had thought people would take her seriously, “you'd better believe I would have been much more careful with what I've said” (Oakley). The students are the least offended party because, as their teacher had hoped, they do not take her tweets seriously. In fact, they are “laughing it off,” according to a local news channel (Newark Teacher). In a news interview, one female student says she finds the teacher’s tweets humorous. They are fond of this teacher and believe she cares about her students. Seemingly, they do not mind that their teacher—jokingly, of course—harbours homicidal thoughts about them or that she wishes to splash hot coffee in their faces.There is a certain wisdom in the teacher’s observational, if foolhardy, tweeting. In a tweet tagged #secretlyhateyou, the teacher explains that while students may have their own negative feelings towards their teachers, teachers also have such feelings for their students. But, she tweets, “We are just not allowed to show it” (Oakley). At parties and social gatherings, we perform the cheerful educator by leaving our bodies at the door and giving into “the politics of emotion, the unwritten rules that feelings are to be ‘privatised’ and ‘pathologised’ rather than aired” (Thiel 39). At times, we are allowed a certain level of dissatisfaction, an eye roll or shrug of the shoulders, a whimsical, breathy sigh: “Oh you know! Kids today! Instagram! Sexting!” But we cannot express dislike for our own students.One evening, I was on the train with a friend who does not work as a teacher. We observed a pack of teenagers, screaming and grabbing at each other’s cell phones. The friend said, “Aren’t they so fascinating, teenagers?” Grumpily, I disagreed. On that day, no, I was not fascinated by teenagers. My friend responded, shocked, “But don’t you work as a teacher…?” It is an unspoken requirement of the job. We maintain relentless expressions of joy, an earnest wonderment towards those whom we teach. And we are, too, appalled by those who do not exhibit a constant stream of cheerfulness. The teachers’ lunchroom is the repository for “bad” feelings about students, a site of negative feelings that can somehow stick (Ahmed, Happy 29) to those who choose to eat their lunch within this space. Only the most jaded battle-axes would opt to eat in the lunchroom. Good teachers—happy and caring ones—would never choose to eat lunch in this room. Instead, they eat lunch in their classrooms, alone, prepare dutifully for the afternoon’s classes, and try to contain all of their murderous inclinations. But (as the media love to remind us), whether intended or not, our corporeal bodies with all their “unwanted affects” (Brennan 3, 11) have a funny way of “surfacing” (Ahmed, Communities 14).Conclusion: Surging BodiesAffects surge within everyday conversations of teacher evaluations. In fact, it is almost impossible to talk about evaluations without sparking some sort of heated response. Recent New York Times articles echo the more popular sentiments: from the idea that evaluations are gendered and raced (Pratt), to the prevailing notion that students are informed consumers entitled to “the best return out of their educational investments” (Stankiewicz). Evidently, education is big business. So, we take our cues from neoliberal ideologies, as we struggle to make sense of all the fissures and leaks. Teachers’ bodies now become commodified objects within a market model that promises customer satisfaction—and the customer is always right.“Develop a thicker skin,” they say, as if a thicker skin could contain my affects or prevent other affects from seeping in; “my body is and is not mine” (Butler, Precarious 26). Leaky bodies, with their permeable borders (Renold and Mellor 33), affectively flow into all kinds of “things.” Likewise, teacher evaluations, as objects, extend into human bodies, sending eruptive charges that both register within the body and transmit outward into the environment. These charges emerge as upset, judgment, wonder, sadness, confusion, annoyance, pleasure, and everything in between. They embody an intensity that animates our social worlds, working to enhance energies and/or diminish them. Affects, then, do not just come from, and stay within, bodies (Brennan 10). A body, as an assemblage (Deleuze and Guattari 4), is neither self-contained nor disconnected from other bodies, spaces, and things.As a collection of sticky, “material, physiological things” (Brennan 6), teacher evaluations are very much alive: vibrantly shifting and transforming teachers’ affective capacities and life trajectories. Attending to them as such offers a way in which to push back against our own bodily erasure or “the screaming absence in [American] education of any attention to the inner life of teachers” (Taubman 3). While affect itself has become a recent hot-topic across American university campuses (e.g. see “trigger warnings” debates, Halberstam), conversations tend to exclude teachers’ bodies. So, for example, we can talk of creating “safe [classroom] spaces” in order to safeguard students’ feelings. We can even warn learners if material might offend, as well as watch what we say and do in an effort to protect students from any potential trauma. But we cannot, it would seem, matter, too. Instead, we must (if good and caring) be on affective autopilot, where we can only have “good” thoughts about students. We are not really allowed to feel what we feel, express raw emotion, have a body—unless, of course, that body transmits feel-good intensities.And, feeling bad about teacher evaluations ... well, for the most part, that needs to remain a dirty little secret, because, how can you possibly let yourself get so hot and bothered over a thing—a mere object? Yet, teacher evaluations can and do impact our lives, often in ways that are harmful: by inflicting pain, triggering trauma, encouraging sexism and objectification. But maybe, just maybe, they even offer up some good. After all, if teacher evaluations teach us anything, it is this: you are not simply a body, but rather, an “array of bodies” (Bennett 112, emphasis added)—and your body, my body, our bodies “must be heard” (Cixous 880).ReferencesAhmed, Sara. “Happy Objects.” The Affect Theory Reader. Eds. Melissa Gregg and Gregory J. Seigworth. Durham, NC: Duke UP, 2010. 29–51.———. “Communities That Feel: Intensity, Difference and Attachment.” Conference Proceedings for Affective Encounters: Rethinking Embodiment in Feminist Media Studies. Eds. Anu Koivunen and Susanna Paasonen. 10-24. 1 Jan. 2016 <http://www.utu.fi/hum/mediatutkimus/affective/proceedings.pdf>.Bennett, Jane. Vibrant Matter: A Political Ecology of Things. Durham, NC: Duke UP, 2010.Berlant, Lauren. “Intimacy: A Special Issue.” Critical Inquiry 24.2 (1998): 281-88.———. The Female Complaint: The Unfinished Business of Sentimentality in American Culture. Durham, NC: Duke UP, 2008.———. “Structures of Unfeeling: Mysterious Skin.” International Journal of Politics, Culture, and Society 28 (2015): 191-213.Brennan, Teresa. The Transmission of Affect. Ithaca, NY: Cornell UP, 2004.Butler, Judith. “Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory.” Theatre Journal 40.4 (1988): 519-31.———. Precarious Life: The Powers of Mourning and Violence. New York: Verso, 2004.Chen, Mel. Animacies: Biopolitics, Racial Mattering and Queer Affect. Durham, NC: Duke UP, 2012.Cixous, Hélène, Keith Cohen, and Paula Cohen (trans.). "The Laugh of the Medusa." Signs 1.4 (1976): 875-93.De Beauvoir, Simone. The Second Sex. London: Jonathan Cape, 1953.Deleuze, Gilles, and Felix Guattari. A Thousand Plateaus: Capitalism and Schizophrenia. Minneapolis, MN: U of Minnesota P., 1987.Falter, Michelle M. “Threatening the Patriarchy: Teaching as Performance.” Gender and Education 28.1 (2016): 20-36.Foucault, Michel. Discipline and Punish: The Birth of a Prison. New York: Random House, 1977.Grosz, Elizabeth. Volatile Bodies: Toward a Corporeal Feminism. St. Leonards, NSW: Allen & Unwin, 1994.Halberstam, Jack. “You Are Triggering Me! The Neo-Liberal Rhetoric of Harm, Danger, and Trauma.” Bully Bloggers, 5 Jul. 2014. 26 Dec. 2015 <https://bullybloggers.wordpress.com/2014/07/05/you-are-triggering-me-the-neo-liberal-rhetoric-of-harm-danger-and-trauma/>.Haraway, Donna. “Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective.” Feminist Studies 14.3 (1988): 575-99.Harris, Anita. Future Girl: Young Women in the Twenty-First Century. New York: Routledge, 2004.Jones, Allie. “Racist Teacher Tweets ‘Wanna Stab Some Kids,’ Keeps Job.” Gawker, 28 Aug. 2014. 1 Jan. 2016 <http://gawker.com/racist-teacher-tweets-wanna-stab-some-kids-keeps-job-1627914242>.Jones, Stephanie. “Literacies in the Body.” Journal of Adolescent & Adult Literacy 56.7 (2013): 525-29.Louie, D. “High School Teacher Insults Students, Wishes Them Bodily Harm in Tweets.” ABC Action News 6. 28 Aug. 2014. 1 Jan. 2016 <http://6abc.com/education/teacher-insults-students-wishes-them-bodily-harm-in-tweets/285792/>.MacLure, Maggie. “Qualitative Inquiry: Where Are the Ruins?” Qualitative Inquiry 17.10 (2011): 997-1005.———. “Classification or Wonder? Coding as an Analytic Practice in Qualitative Research.” Deleuze and Research Methodologies. Eds. Rebecca Coleman and Jessica Ringrose. Edinburgh, Scotland: Edinburgh UP, 2013. 164-83. Mazzei, Lisa. “A Voice without Organs: Interviewing in Posthumanist Research.” International Journal of Qualitative Studies in Education 26.6 (2013): 732-40.McRobbie, Angela. The Aftermath of Feminism: Gender, Culture, and Social Change. London: Sage, 2009.Mulvey, Laura. “Visual Pleasure and Narrative Cinema.” Film Theory and Criticism: Introductory Readings. Eds. Leo Braudy and Marshall Cohen. New York: Oxford UP, 1999. 833-44.Nelson, Cynthia D. “Transnational/Queer: Narratives from the Contact Zone.” Journal of Curriculum Theorizing 21.2 (2005): 109-17.“Newark Teacher Still on the Job after Threatening Tweets.” CBS Local. CBS. 5KPLX, San Francisco, n.d. <http://sanfrancisco.cbslocal.com/video/2939355-newark-teacher-still-on-the-job-after-threatening-tweets/>. Oakley, Doug. “Newark Teacher Who Wrote Nasty, Threatening Tweets Given Reprimand.” San Jose Mercury News, 27 Aug. 2014. 1 Jan. 2016 <http://www.mercurynews.com/education/ci_26419917/newark-teacher-who-wrote-nasty-threatening-tweets-given>.“Offensive Student Evaluations.” PrawfsBlog, 19 Nov. 2010. 1 Jan 2016 <http://prawfsblawg.blogs.com/prawfsblawg/2010/11/offensive-student-evaluations.html>.Parker, Jameson. “Worst Teacher Ever Constantly Tweets about Killing Students, But Is Keeping Her Job.” Addicting Info, 28 Aug. 2014. 1 Jan. 2016 <http://www.addictinginfo.org/2014/08/28/worst-teacher-ever-constantly-tweets-about-killing-students-but-is-keeping-her-job/>.Pratt, Carol D. “Teacher Evaluations Could Be Hurting Faculty Diversity at Universities.” The New York Times, 16 Dec. 2015. 17 Dec. 2015 <http://www.nytimes.com/roomfordebate/2015/12/16/is-it-fair-to-rate-professors-online/teacher-evaluations-could-be-hurting-faculty-diversity-at-universities>.Rajchman, John. The Deleuze Connections. Cambridge, MA: MIT P, 2000.Rate My Teachers.com. 1 Jan. 2016 <http://www.ratemyteachers.com>. Renold, Emma, and David Mellor. “Deleuze and Guattari in the Nursery: Towards an Ethnographic Multisensory Mapping of Gendered Bodies and Becomings.” Deleuze and Research Methodologies. Eds. Rebecca Coleman and Jessica Ringrose. Edinburgh, Scotland: Edinburgh UP, 2013. 23-41.Sedgwick, Eve Kosofsky. Touching Feeling: Affect, Pedagogy, Performativity. Durham, NC: Duke UP, 2003.Stankiewicz, Kevin. “Ratings of Professors Help College Students Make Good Decisions.” The New York Times, 16 Dec. 2015. 7 Dec. 2015 <http://www.nytimes.com/roomfordebate/2015/12/16/is-it-fair-to-rate-professors-online/ratings-of-professors-help-college-students-make-good-decisions>.Stewart, Kathleen. Ordinary Affects. Durham, NC: Duke UP, 2007.Talburt, Susan. “Ethnographic Responsibility without the ‘Real.’” The Journal of Higher Education 57.1 (2004): 80-103.Taubman, Peter. Teaching by Numbers: Deconstructing the Discourse of Standards and Accountability in Education. New York: Routledge, 2009.Thiel, Jaye Johnson. “Allowing Our Wounds to Breathe: Emotions and Critical Pedagogy.” Writing and Teaching to Change the World. Ed. Stephanie Jones. New York: Teachers College P, 2014. 36-48.

2009/2010
Al centro delle scritture letterarie, sorte fuori dall’Italia, che hanno elaborato l’esperienza delle emigrazioni italiane nella Germania Federale del secondo dopoguerra vi è la questione della rappresentazione dell’altro (Gastarbeiter, straniero, estraneo, diverso). Nei testi tutto ciò si traduce nel tentativo di abrogare e demistificare una serie di immagini codificate già disponibili e funzionali a incorporare l’alterità, e nella ricerca di modalità alternative della narrazione dell’altro. Questo produce uno spostamento delle linee di demarcazione fra l’identità e l’alterità, fra il maggiore e il minore, fra lingue e culture diverse ed è funzionale a una negoziazione di nuovi spazi culturali. Fra i risultati più sorprendenti di simili esperimenti letterari (in tedesco, in italiano o bilingui) vi è che, con le immagini e le rappresentazioni, divengono estranei e si alterano anche le lingue, i testi e le scritture. Tutto ciò ha delle conseguenze fondamentali per quanto concerne la riformulazione di identità e comunità, intese come frutto di contatti, passaggi, scambi e traduzioni, e per una diversa concezione di cultura, di lingua e di letteratura, ripensate come esposte all’altro e dunque non normative, non originali, non collegate in modo esclusivo a un territorio, a una provenienza, a una classe, a una località o a una minoranza, ma allargate e allargabili, già eterogenee e interrelate ad altri, ampie e condivise, aperte e processuali. Die Frage nach der Repräsentation des Anderen rückt ins Zentrum eines Korpus außerhalb Italiens veröffentlichter literarischer Schriften, die sich mit der Erfahrung der italienischen Auswanderungen in die Bundesrepublik Deutschland nach dem Zweiten Weltkrieg auseinandersetzen. In den auf Deutsch oder Italienisch verfassten oder zweisprachig angelegten Texten ist nicht nur die Demontage geläufiger Darstellungen des Anderen zu beobachten, der Leser wohnt auch der Suche nach alternativen Narrationsarten der Alterität bei, die sich in der Verschiebung der Grenzlinien zwischen Identität und Alterität, zwischen majeur und mineur, zwischen unterschiedlichen Sprachen und Kulturen manifestiert, und zur Entstehung neuer kultureller Zwischenräume führt. Eine der überraschendsten Auswirkungen solcher Überschreitungen besteht darin, dass sich mit den Bildern und Repräsentationen auch die Sprachen, Texte und Schreibweisen der Literatur verändern und somit gleichsam fremd werden. All diese Verfahren haben grundlegende Auswirkungen auf die Reformulierung von Identitäten und Gemeinschaften als Resultaten von Kontakten, Übergängen, Austauschbeziehungen und Übersetzungen. Die Basis dafür bildet zweifelsohne eine andere Konzeption von Kultur, Sprache und Literatur: Dem Anderen ausgesetzt sind sie nicht normativ, nicht echt oder exklusiv, an kein Territorium, keinen Ursprung, keine Klasse, keinen Ort und keine Minderheit gebunden, sondern erscheinen erweitert und erweiterbar, schon heterogen und mit anderen verflochten, breit und teilbar, offen und prozesshaft.
XXII Ciclo
1974

Abstract This closing chapter of the book is intended to open up to a wider trans-disciplinary conversation about the doing of research that arises from a commitment to process ontology. It takes the form of a conversation between the book’s editors, Line Revsbæk and Barbara Simpson, and two prominent exponents of post-qualitative inquiry in the field of education, Alecia Jackson and Lisa Mazzei. We traverse a range of topics including the teaching of research practice and the receptivity of students to new ways of thinking, the relationship between process ontology and other post-foundationalist philosophies, the challenges of ‘posthuman subjectivities’ and ‘power’ in process ontological inquiry, and the potential for process ontological research to inform the tremendous demands for transformative change that our world(s) are increasingly imposing upon all of us. We end on an optimistic note, looking forward to ‘a people to come’.