Academic literature on the topic 'Nomadic feminism'

It has been argued that the field of child and youth care is founded on a relationship. Generally, this relationship has been posited as being between two identifiable subjects, a worker and a child or youth. In this paper, I will argue for both a different theoretical framework and significant rethinking of the human individual as the central player in a relation of care. In recent writings on feminist thought, several authors have proposed what they have termed <em>nomadic feminism</em>. This work focuses on developing a theory of the human organism that is no longer centered in a binary with nature. What if we began to see care as an interdependent bringing together of all elements in our environment? What if we began to think consciously about the mingling of human and non-human form as platform for experimentation? What might happen if we broke down the rigid distinctions between staff and youth, neighborhood and agency, male and female, gay and straight, our racial and ethnic identities, not so much to abandon them but so as to open them to experiment, to see what bodies can do together?

A feminist premise encourages the (un)naming of “Where is here?” It is about the possibilities of “saying” that can radically disrupt the creation of a school, the journey of a research project, or the paths of militancy. This article demonstrates the ways in which “ascribing” or “stating” are linked to ways of “making audible and visible” as an individual or collective political position, inside/outside the school. These lines of flight travel with the nomadic epistemology of val flores: the limited and specific location of a situated, precarious, itinerant knowledge, which deploys an anti-normative pedagogy animated by a feminist epistemology, from an “under-feminism, to which we intend to playfully open the door.

This paper characterises Deleuze and Guattari's conception of the majoritarian subject in A Thousand Plateaus as a particular – and inevitably transitory – manifestation of sexed and gendered subjectivity emerging with late capitalism from the always mutating flows of creative life and suggests that their notion of the schizo or nomadic subject can inspire feminist solutions to the impasses posed by contemporary forms of sexed, gendered, and sexual identity. Feminism can thus be conceived as a schizoanalytic practice that fosters the kind of alternative subjects for which Deleuze and Guattari call: subjects that move beyond oppressive self–other relations towards a form of subjectivity that can welcome differences as well as the differentiating force of life itself.

A number of feminist critics of Latin American women writers in exile have suggested that women in exile may flourish as they are freed from the traditional gender restrictions imposed on them in their home countries. In this article I reexamine the association of exile with liberation through analysing Cristina Peri Rossi’s 1984 novel La nave de los locos ( The Ship of Fools) in the light of the tension between Rosi Braidotti’s Deleuzian affirmation of feminism as a ‘joyful nomadic force’ (1994: 8) and Sara Ahmed’s critique of compulsory happiness (2010). Peri Rossi juxtaposes the prescriptive worldview of the captivating medieval ‘Tapestry of the Creation’ in the Cathedral of Girona in Catalonia, which depicts the Biblical story of Genesis, and the diasporic and unpredictable wanderings of the protagonist Ecks on his journey to feminist enlightenment. I argue that while the novel seems to champion nomadic subjectivity, it also highlights the deceptive charm of imperative positive affect that may function as a disciplinary force, compelling subjects to follow a conventional path in life, and invalidating those who ‘stray’ from it. My reading of the novel calls for a nuanced approach to exile and diaspora that takes into account wider questions of the privilege and ease of movement – or, indeed, settling – enjoyed by or denied to various subjects.

The ironic discourse of this short story by Imma Monsó questions the myths and taboos that configure the social construct of cancer, above all the tropic readings of the disease as signifying negative political or psychological realities, and the process of depoliticization brought about by the philosophy of blaming patients for their own illness. Taking as a point of departure the “nomadic” and “corporal” feminism of such thinkers as Braidotti and Grosz (hearkening back to Foucault, Deleuze and Guattari, but with a pertinent gender consciousness), and analyses of the cultural projection of cancer such as Sontag’s, Sedgwick’s or Stacey’s, this article explores the inclusive approach taken by the story towards one of the most intractable forms of alterity, that of one’s own diseased body, and relates it with other contemporary texts (Marçal, Monzó, Lorrie Moore) that deal with the same topic.

Doctoral learning entails transition from experienced student to stance-defending researcher, exposed to international critique: a disorientation and reorientation into a new identity. Arts and Humanities candidates typically navigate these moves without much of a map, choosing their own topics, avoiding the more externally defined approach available to STEM students, and mapping out their own research routes. They are often driven by desire and passion for their topic. Much of each candidate’s core identity will be inflected by this transition of emergence, a transition that involves their embodiment, emotion and social persona. With intense and sometimes uncomfortable transition in mind, and desire as driver, new materialism, namely nomadic feminism and queer theory, can inform doctoral pedagogy in Arts and Humanities. The destabilization of normativity opens the potentials and challenges of inhabited and performed identity. Queer theory’s longstanding negotiation of social and personal tensions gives a heuristic model for understanding doctoral identity transition.

This article focuses on the novel att våga vara… [to dare being…] (1948) based on the life of the explorer Isabelle Eberhardt (1877–1904), by the Swedish author Ulla Bjerne (1890–1969). Annotations in her diary as well as Eberhardt’s diary and biography, are in addition taken into account, read as examples of female situated embodiment and part of a feminist nomadic practice, as elaborated by Rosi Bradidotti, in Bjerne’s aim to give representation to a new type of woman. It entails resistance to hegemonic, fixed and exclusionary views on feminine subjectivity, the affirmation of movement and the process of becoming, and the construction of new conceptions and images of women. The central hypothesis in the article is that travelling in att våga vara… has a potential to nomadize the female subject both literally and figuratively, in the quest to give representation to a situated, embodied female subjectivity, in both body and word.

“Digital nomad” Shu Lea Cheang and friend and critic Alexandra Juhasz consider the reasons for and implications of the censorship of Cheang’s 2017 film FLUIDØ, particularly as it connects to their shared concerns in AIDS activism, feminism, pornography, and queer media. They consider changing norms, politics, and film practices in relation to technology and the body. They debate how we might know, and what we might need, from feminist-queer pornography given feminist-queer engagements with our bodies and ever more common cyborgian existences. Their informal chat opens a window onto the interconnections and adaptations that live between friends, sex, technology, illness, feminism, and representation.

<p>El objetivo de este artículo es analizar el movimiento feminista llamado Marcha de las Putas desde la perspectiva teórica de las redes de los signos desarrollada por Alberto Melucci en su obra <em>Nomads of the present</em> (1989). Se pregunta si la Marcha de las Putas puede considerarse una red de movimientos y signos capaces de realizar la unión de distintos feminismos y hacer dialogar a las tres olas del feminismo más importantes. En cuanto a la metodología, se llevó a cabo una investigación bibliográfica y documental, respecto a la Marcha de las Putas y otros órganos de representación que integran el movimiento, y la observación participante en tres marchas. A pesar de la fase exploratoria de la investigación, al final se señalan algunos límites a la representación en la Marcha de las Putas y el supuesto crecimiento de un tribunal feminista liberal.<strong></strong></p>

This essay explores Braidotti's nomadic subject as the starting point for a posthumanist perspective for the interpretation of ethnographic and ancient pastoral societies. Why has women's labour and positionality in such societies tended to be ignored by archaeology? The author's autobiographical discussion of her earlier work on village and transhumant pastoralists in Greece frames her personal discovery of gender and power dynamics in mobile societies. The main case study, however, examines the household archaeology of Iron Age Saka (eastern variants of Scythians) and later pastoral groups in order to put forth hypotheses about gendered production in semi-sedentary societies. Haraway's concept of the cyborg and Braidotti's concept of the nomadic subject are examined. Material studies of ceramic serving dishes, household debris and house form at an Iron Age agropastoral settlement apply some of the concepts of new feminisms. A comparison is drawn between the philosophy of nomadology and the anthropological archaeology of pastoral nomads.

In this thesis I analyze the presence of difference in the nomadic feminist theologizing of a group of eight Catholic women from an Australian diocese. This small christian community named Sophia-of which I am a member-has been meeting since October 1993 to support one another and share stories of our experiences as marginalized Catholics. In attempting to name and understand the various levels of rejection we had encountered, group members reflected on the performances of Catholic Church leaders, and we theologized on church leadership as well as other ecclesial and doctrinal issues. Participants readily agreed to be involved in the research project I was proposing, and they became interactive partners with me during the period that produced the theological discourses analyzed in the thesis. This production stage involved four phases: firstly, open or non-directed theologizing on issues raised by participants; secondly, a guided study-with myself as facilitator-of five traditional Matthean leadership texts; thirdly, a guided study of five Matthean women's leadership texts-again facilitated by me; and fourthly, a return to open or non-directed theologizing. My analysis of the group's theologizing focuses on d~'erence. Using Rosi Braidotti's work on embodied sexual difference which identifies three coexistent levels of difference, I explore and account for difference as it occurs: between women (Sophia) and men (the male representative voice of the institutional church); among women (in the seemingly homogeneous Sophian group); and within individual women (in Sophia). The analysis identifies signifiers of difference that signal Sophia ~s nomadic feminist renegotiations of dominant canonical Catholic discourses. Moreover, I account for the resisting readings mobilized by various Sophian members by exploring ideologies and key elements of interest-specifically power, conflict, desire, agency-that underpin Sophia 's theologizing. In doing this, difference, as evidenced in the multiple voices/perspectives that constitute the Catholic tradition and that feature in Sophia ~ theologizing, is valorized. The designing and de-signing of Sophia ~s nomadic feminist theological discourses in this thesis demonstrates that Sophia 's theological 'acts of going' intensified difference and engendered for participants multiple, transformative pathways and kaleidoscopic rainbows of ever so beautiful theological possibilities.

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This paper aims to discuss the role of the female pastor in Evangelical Pentecostalism. The role of women as agents of leadership in the religious sphere allows for the discussion of the possibility of the religious universe as a place of significant change in relation to a narrowing of differences between the sexes today. Women s participation as leaders in the Pentecostal church as well as the autonomy of women in church leadership is interpreted as a new option for women beyond the domestic sphere. This paper intends to clarify the existence and occurrence of limitations on these establishments that are inserted into the hierarchy of female power in Pentecostal denominations, and to discuss if these limitations are being derived from the thought perspective of men or women.
O trabalho tem como objetivo discutir o nomadismo feminino no campo religioso Pentecostal, o pastorado feminino no pentecostalismo evangélico. A função das mulheres enquanto agente de liderança na esfera religiosa permite a discussão sobre a possibilidade do universo religioso como um espaço de alterações significativas no que se refere a uma diminuição das diferenças entre os gêneros da atualidade. A participação da mulher como agente de liderança das igrejas pentecostais, bem como à autonomia é interpretada como uma nova opção para as mulheres além do espaço doméstico, entretanto, pretendemos esclarecer a existência e ocorrência de estabelecimento de limitações impostas e inseridas na hierarquia de poder feminino dessas denominações religiosas, verificando se são frutos de uma estrutura hierarquizante pensada não na perspectiva do universo feminino, mas a partir do universo masculino.

This essay investigates the feminist philosophy of Rosi Braidotti with particular focus on the alternative feminine feminist nomadic subject that she creates. I also introduce Braidotti’s theoretical inspiration from Gilles Deleuze and Luce Irigaray. I argue that Braidotti creates an alternative figuration for feminism through synthesizeing Deleuze’s concept of ”becoming” with Irigaray’s sexual difference-theory. Braidotti highlights the importance of understanding the concept of difference differently. She also argues for the difference between subjectivity and identity, for the materialistic foundation of the subject, for the fundamental asymmetry between the sexes and for the nomadic mode of thinking. Braidottis suggests that the way out of the phallogocentric system, which she means we are encapsulated in, consist in working through the images that patriarchy has produced of women, through mimetic repetitons, in order to create new representations of women. I argue that the feminist philosophy of Braidotti is both humble and subversive which makes it an interesting and useful alternative for everyone who is interested in alternative, complex and thrilling ways of theorizing female feminist subjectivity.

The Female Voices of Islam is arguing for feminism to be regarded as a theory instead of an ideology so that the voices of contemporary female Muslims can be heard. This paper reviews the arguments of four such women: Amina Wadud, Fatima Mernissi, Asra Q. Nomani, and finally Zainab al-Ghazali. Collectively their discourses support equality for men and women within the Islamic tradition, while their individual ways of approaching the subject differ dramatically. Wadud and Nomani support the theory that an egalitarian ethic can be found in the roots of the Islamic tradition, in both text and ritual. Mernissi investigates how economic evolution of Islamic society stimulates a shift in spatial boundaries for Muslim women. Al-Ghazali does not address female inequality within the tradition, but advocates an egalitarian ethic through the example she sets in Egyptian society. She is concerned with a world wide observance of “true” Islam.

L’étude propose une vue d’ensemble de la création textile à travers différents prismes puisque nous abordons les pratiques artistiques utilisant les costumes d’époque, la broderie, l’assemblage textile, les cheveux, les tissus traditionnels, la tapisserie ou encore l’art du quilting. Qu’il s’agisse des oeuvres de Yinka Shonibare, Louise Bourgeois, Hassan Musa, Faith Ringgold, Kimsooja ou Tracey Emin, chacun des artistes sélectionnés pour notre étude, propose une recherche visant une pertinence culturelle grâce à l’élaboration d’une pratique plastique où expériences personnelles et collectives s’entremêlent. La pertinence culturelle étant entendue ici comme une reconstruction critique et théorique d’une histoire par l’appropriation de matériaux et/ou de techniques textiles spécifiques. Nous avons opté pour un travail thématique afin d’analyser au mieux ce que nous appelons la scène textile globale. Une première partie propose l’analyse des travaux d’artistes réfléchissant sur l’histoire et la culture noire. Nous étudierons une sélection d’oeuvres mettant en lumière deux traumas : l’esclavage et le colonialisme, ainsi que leurs répercussions actuelles sur la culture et la société. Ainsi les travaux de Faith Ringgold, Yinka Shonibare, Hassan Musa et Maria Magdalena Campos-Pons seront analysés afin de parler de problématiques comme « l’hybridité culturelle », la créolisation, la situation de l’art contemporain africain ou encore la représentation du corps noir dans l’art. Une seconde partie est axée sur les notions d’exil, de diaspora et de l’inconfort induit par le nomadisme, le statut « entre-deux ». Les pratiques de Mona Hatoum, de femmes artistes arabes comme Lalla Essaydi, Shadi Ghadirian ou Ghazel, ainsi que les travaux de Kimsooja, Janine Antoni et Ana de la Cueva nous permettrons d’entrer au coeur d’une scène artistique dont les enjeux critiques nous portent à réfléchir sur la mondialité, dans ses aspects positifs (enrichissement, échange, dialogue) comme négatifs (uniformisation, standardisation, perte des spécificités locales). Grâce au vecteur textile, chacun de ces artistes appréhende le monde et la société d’une manière à la fois poétique, critique et politique. Une troisième partie est dédiée aux artistes (majoritairement des femmes) ayant choisi l’utilisation de techniques textiles traditionnelles comme la broderie, le tissage ou la tapisserie. Avec l’explosion de la scène féministe depuis les années 1970 jusqu’aux travaux actuels, la broderie n’est désormais plus considérée comme un loisir typiquement féminin, mais comme une véritable arme politique. Une arme dirigée vers le machisme, le patriarcat ou encore les inégalités liées au genre. Dans ce cadre, les pratiques d’artistes comme Elaine Reichek, Judy Chicago, Louise Bourgeois, Joana Vasconcelos, Tracey Emin, Ghada Amer, Cathy Burghi, permettront d’aborder la broderie dans l’art contemporain de manière diversifiée et hétérogène. À travers ces différentes analyses, nous observons la déconstruction de la hiérarchie des arts et le fait que l’art textile contemporain apparaît comme un art engagé et pertinent, proposant des perspectives de réflexions riches en lien avec les problématiques du monde actuel
The study advises an overview of the textile creation in the widest sense because we approach the artistic practices using period costumes, embroidery, textile assembly, hair, traditional fabrics, tapestry or quilting art. That it is about works of Yinka Shonibare, Louise Bourgeois, Hassan Musa, Faith Ringgold, Kimsooja or Tracey Emin, each of the artists chosen for the study, is in search of a cultural relevance within his artistic practice where personal and collective experiences are interwoven. The cultural relevance being understood here as a critical and theoretical reconstruction of a (his)story by the mean of appropriation of specific textile materials and techniques. We opted for a thematic work to analyze at best what we call the global textile scene. A first part proposes the analysis of works from artists who think about Black culture and history. We will study works that shade light on two traumas: Slavery and colonialism, as well as their echoes on nowadays culture and society. So the works of Faith Ringgold, Yinka Shonibare, Hassan Musa and Maria Magdalena Campos-Pons will be revealed to speak about issues such as “cultural hybridity”, creolization and the situation of the African contemporary art or also the representation of the Black body in art. A second part is centred on the notions of exile, Diaspora, discomfort caused by nomadism and the “in-between” status. The practices of Mona Hatoum, Arab women artists such as Lalla Essaydi, Shadi Ghadirian or Ghazel, and the works of Kimsooja, Janine Antoni and Ana de la Cueva will allow us to enter the heart of an artistic scene the critical stakes of which carry us to think about the globalisation, within its positive (enrichment, exchanges, dialog) as negatives aspects (standardisation, losing of local specificities). Each of these artists dreads the world and the society in a poetic and political way. The third part is finally dedicated to the women artists who chose the use of traditional techniques as embroidery, weaving or tapestry. Since the explosion of the feminist scene during the 1970s until current works, embroidery is henceforth no more considered as a typically feminine leisure, but as a real political weapon. A weapon steered towards the male chauvinism, patriarchy or gendered disparities. In this frame, the practices of such artists as Elaine Reichek, Judy Chicago, Louise Bourgeois, Joana Vasconcelos, Tracey Emin, Ghada Amer, Cathy Burghi, will allow to approach the embroidery in contemporary art in a diversified and heterogeneous way. Through these various analyses, we observe the deconstruction of art hierarchy and that contemporary textile art appears as a committed and relevant art, proposing perspectives of rich reflections in connection with the actual issues of our world

Ce travail d’analyse s’intéresse à la construction des différents sujets dans les chroniques de l’écrivain chilien Pedro Lemebel. Suite à la dictature d’Augusto Pinochet et à l’implantation du néolibéralisme la société chilienne s’est profondément transformée. Le chroniqueur interroge ces mutations à partir des sujets participants à cette réalité, mais qui n’ont pas de véritable place dans les discours institutionnels, littéraires et artistiques. Ainsi, le lecteur fait la connaissance de travestis, de prostitués, d’homosexuels, d’enfants de la rue, de vagabonds, de fous, et de femmes des bidonvilles. Nous souhaitons démontrer comment se constituent ces subjectivités invisibles à partir de stratégies discursives qui mettent en évidence les processus de subjectivation imposés par le système économique, politique et social. En outre, la réflexion se porte sur les stratégies privilégiant la corporalité comme discours de résistance, voire de force politique. La recherche s’articule autour de trois axes de réflexion. Nous évoquons la question de la chronique comme l’espace textuel propice au travail sur les subjectivités. Nous abordons ensuite les pratiques d’assujettissement et de constitution vécues par les subjectivités situées à la marge de la société. Celles-ci font du désir et de la mémoire leurs principes fondamentaux. Enfin, nous étudions les diverses stratégies corpo-textuelles liées à la notion de nomadisme et de corps résistants. Ainsi, nous analysons le nomadisme identitaire, les métamorphoses corporelles, la prédominance du discours de la chair et les transformations de l’imaginaire à partir de la corporéité. Sur le plan théorique nous nous appuyons sur les travaux de Michel Foucault, Gilles Deleuze, Félix Guattari et Rosi Braidotti
The objective of this study is to analyze the construction of various subjects in the chronicles of the Chilean writer Pedro Lemebel. The dictatorship of Augusto Pinochet and the implementation of neoliberalism have profoundly transformed Chilean society. The author retrieves these transformations from the subjects who participate in this reality, and who have no real place in the institutional, literary and artistic discourse. We meet cross-dressers, prostitutes, homosexuals, street children, vagabonds, mentally disturbed individuals, and women from the slums. We want to demonstrate how these invisible subjects represent the discursive strategies invoked to highlight the processes of subjection imposed by the economic, political and social system. Furthermore, how do these strategies emphasize corporeality as a means of resistance discourse or even possibly a political force? The research is based on three lines of thought. We discuss the questions of whether the author is the textual space most conducive to explore the individual subjects. We then address the mode of subjection and constitution by subjects (subjectivity) at the fringes of society. These groups have made desire and memory their fundamental principles. Finally, we study the various text strategies related to the concept of “nomadic theory” and “resistant body”. Thus, we analyze the notion of being nomadic as part of one’s identity, bodily metamorphosis, the dominance of the flesh and the transformation of the imaginary order issued from the corporeality. Theoretically, we take as reference the work of Michel Foucault, Gilles Deleuze, Felix Guattari and Rosi Braidotti

For many years, Sweden has had a reputation for having a comprehensive and women friendly welfare state. However, as in many other European countries during the past few decades, the organization and governing of welfare has undergone profound changes. Through interviews with social workers and the application of theories of governmentality, this thesis analyzes the expressions and consequences of such current organization and governing. One result is that the introduction of meticulous documentation practices of social workers contact with clients, regulate their interaction and constitute a control over both client and social worker. Another result is that the current organization fragments labor and awards more authority to managers, which functions to produce loyalty to the organization and management, rather than clients. This is expressed in demands not to voice protest, as it is said to create a bad mood. It is also expressed in demands to spend as little as possible on clients; short duration of treatment, preference for outpatient treatment and by making it difficult to receive financial support. This austerity is legitimized through the intermeshing of different ideals; budget awareness, evidence that supports short and outpatient treatment and that clients in order to change their course of life should to be allowed or coerced into taking individual responsibility. Another important finding is that the current governing and organization of social work produce distance and detachment, and thus discourage caring subjects. This is a complex process in which an assemblage of different techniques and rationalities undermines the cultivation of a relationship between social worker and client. 1) The ideal of evidence-based practice favors rigid methods over a flexible and holistic approach. 2) Ideals of rationality, closely connected to notions of masculinity and professionalism, value objectivity and devalue and deter the surfacing of emotions. 3) Meticulous practices of documentation reduce the amount of time available to meet clients. 4) Ideals and particular methods designed to promote individual responsibility in clients legitimize social workers distancing themselves from clients’ dependency and needs. 5) A division of labor, in either assessment or treatment, reduces time spent with clients for those who work with assessment and ultimately engage in the rationing of resources. 6) Standardized digital templates, installed to aid in assessments, regulate and proceduralize interactions with the client. 7) Austerity, heavy workloads, individualized responsibility and stress further accentuate distance, as detachment becomes a means to cope with arduous working conditions. The transformation of social work described above produces alienation and a fragmentation of social workers’ collective subjects. Simultaneously, an ethos of caring makes some social workers work extra hard to provide for clients, which ultimately covers for flaws in the system. Although such an ethos of caring allows for the further exploitation of social workers, it is also understood as a means of resistance, which in turn also forms the basis for organized resistance.
Sverige har ett internationellt rykte för att ha en omfattande och kvinnovänlig välfärd. Även om riktigheten i en sådan uppfattning sedan länge ifrågasatts har på senare år, likt i många andra Europeiska länder, det svenska välfärdssystemet genomgått en omfattande förändring i avseende på dess räckvidd, men också dess organisering och styrning. Fokus för denna studie är just denna organisering och styrning, och mer specifikt, hur detta påverkar ett av välfärdens kanske mest centrala område: socialt arbete. Genom att intervjua socialarbetare undersöks i denna studie uttryck för och konsekvenser av en sådan förändring, bland annat genom att undersöka hur könsbundna föreställningar och förväntningar är sammanflätade med det sociala arbetets organisering och styrning. I studien konstateras att socialarbetare erfar att deras arbete genomgått omfattande förändringar, vilket kopplas ihop med både organiseringen och styrningen av det sociala arbetet. Detta uttrycks både i de ideal som kringgärdar arbetet men också i dominerande arbetssätt. En sådan förändring är införandet av  omfattande dokumentationsprocedurer av socialarbetarens arbete och kontakt med klienter, vilket medför att kontakten med klienterna blir ytligare. Dokumentationsprocedurerna utgör också en sorts kontroll av både klienterna och socialarbetarna själva. En annan förändring som konstateras är att nya organisationsmodeller och en förändrad ledarskapskultur skapar förväntningar på socialarbetarna att vara lojala med organisationen och ledningen snarare än klienterna. Bland annat utrycks detta genom förväntningar att inte protestera och skapa dålig stämning på arbetsplatsen, men också genom uttalade krav att spendera så lite resurser som möjligt på klienterna; korta behandlingstider, öppenvårdsalternativ och orimligt hårda krav för att få ekonomiskt bistånd. Detta legitimeras genom sammanväxningen av flera olika ideal; budgetmedvetenhet, att klienter inte mår bra av långa institutionsvistelser, men också att klienterna ska tillåtas eller bör tvingas att klara att sig själva. Ett av studiens huvudresultat är att den nuvarande organiseringen och styrningen av socialt arbete skapar avstånd och likgiltighet. Genom flera sammankopplade ideal och arbetssätt styrs dagens socialarbetare till att bry sig mindre om de klienter de möter. På så sätt undermineras förutsättningarna för framväxten av en djup relation mellan socialarbetare och klient; 1) Idealet och kravet att socialarbetare ska arbeta utifrån evidens, det vill säga metoder och förhållningssätt som i speciellt utformade utvärderingsmodeller visat sig ha effekt, gör att väl strukturerade och rigida metoder ges företräde. Denna instrumentalisering underminerar ett flexibelt, relationsorienterat och helhetsfokuserat sätt att arbeta. Dessutom gör evidensidealets fokus på enskilda individer och avgränsade utvärderingstider att mer samhällsinriktat kritiskt och långsiktigt inriktat arbete undermineras. 2) Ett rationalitetsideal, tätt sammanbundet med föreställningar om professionalitet och maskulinitet, värderar objektivitet och förmågan att frikoppla socialarbetarens egna känslor från sitt arbete. Detta maskuliniserade professionsideal innebär att empati och solidaritet med klienten undergrävs. 3) Omfattande krav på olika former av dokumentation av det sociala arbetet gör att tiden som socialarbetaren har till sitt förfogande för att besöka och att ha möten med klienten blir knapp. 4) Ett allmänt samhällsideal kring individuellt ansvar och en särskild arbetsmetod (motiverande samtal) som många socialarbetare förväntas lära sig, framhäver klientens eget ansvar för och vilja till förändring. Detta legitimerar ett avståndstagande från klientens behov av hjälp och stöd enligt logiken  ”du måste klara detta själv”. 5) En vanligt förekommande uppdelning av socialarbetarnas arbetsuppgifter i en så kallad beställar-utförarmodell gör att vissa socialsekreterare arbetar med hjälp och stöd, medan andra arbetar med bedömningar av klienters behov. De senare, som också har inflytande över resurstilldelning, blir med en sådan organisering av arbetet alltmer frikopplade från den stödjande och hjälpande verksamheten och kontakten med klienten. 6) Standardiserade digitala bedömningsinstrument, skapade för att på ett likvärdigt sätt bedöma klienters behov och dokumentera det sociala arbetet, reglerar och instrumentaliserar kontakten med klienter. 7) Tunga arbetsbördor, individualiserat ansvar och stress, bidrar ytterligare till att skapa avstånd och likgiltighet eftersom det för vissa utgör ett sätt att genomleva en ohållbar arbetssituation. En allmän åtstramning av socialtjänstens resurstilldelning förstås som en viktig orsak till behovet av att skapa ovan distansmekanismer. Men distansen hänger också ihop med en tendens till ett återupplivande av en tidigare dominerande förståelse av marginalisering och sociala problem; där människors nöd ses som ett utslag av dålig karaktär och ett resultat av dåliga individuella val. De förändringar av det sociala arbetets premisser som beskrivits ovan gör att socialarbetarna alltmer görs främmande inför sitt arbete – de alieneras. Detta främmandegörande uttrycks genom att inte kunna identifiera sig med arbetet självt, sina kollegor eller med sig själv. Ett sådant främmandegörande underminerar, eller fragmentiserar, både relationen till klienten, men också en känsla av gemenskap med andra socialarbetare. En gemenskap som kan utgöra ett ”vi” och ligga till grund för att ställa krav, protestera och göra motstånd mot avhumaniserande ideal och reformer. På så vis är främmandegörandet inte bara en konsekvens av dagens organisering och styrning, utan också något som fyller en viktig funktion för en sådan styrning och organisering, och genomförandet av en allmän åtstramning i socialpolitiken. Samtidigt som dagens organisering och styrning av socialt arbete är främmandegörande, slår vissa socialarbetare knut på sig själva och arbetar extra hårt för att täcka upp för systemets brister och krympande resurser, för att trots det svåra läget ändå försöka ge det stöd som de upplever att klienten behöver. Ett sådant historiskt förankrat femininiserat omsorgsideal, dvs känslor av ansvar och empati inför behövande och en ilska inför oförrätter, utgör därmed på samma gång grund för en fördjupad exploatering av socialarbetarna, och ett vardagligt motstånd mot rådande system. I ett läge när flera upplever att kollegialiteten som grund för motstånd på arbetsplatserna underminerats, utgör ett sådant omsorgsideal samtidigt också grunden för organiserat motstånd utanför arbetsplatsen, bortom chefernas insyn, kontroll och härskartekniker. Medan nuvarande styrningssystem underminerar ett visst sorts motstånd, uppstår samtidigt grunden för nya.

The 'lack' of women in higher-level administrative positions within the Australian schooling system has long been a subject of debate and concern. Although women comprise over seventy percent of the teaching population in Queensland schools, they are generally represented in twenty five percent of principal positions. Attempts to address this 'problem' have met with little success. In many cases these theories and solutions proposed (based on phallocentric binaries which positions women as the same as complementary to or different from), do little to recognise differences within and among individual women educational leaders.

Drawing on a theoretical framework known as nomadic feminism provided by Rosi Braidotti, this thesis moves away from these traditions by working to identify three levels of difference within a particular group of six women principals in Queensland Australia: differences between women and men within similar positions; differences among the women and differences within individual women.

To begin, I conceptualise and present this thesis as a collective metamorphosis because it highlights a commitment to working at the political or collective level of moving beyond restrictive definitions of women and because it is fundamentally a mapping of change:

• change within the lives of these six women
• change within the concept of the principalship
• change within social attitudes to women principals
• change within me as a feminist nomadic researcher
• changes in the way the subject position Woman-principal is understood.

This charting is mapped out across seven chapters. The first chapter outlines the significance of focusing on difference and employing a feminist nomadic framework. Chapter two establishes the context of this research by laying out an analysis of feminist theory and educational leadership research and substantiates the need for research that focuses specifically on women principals and difference. Chapter three is divided into two sections. Section one provides a map for this research in the form of a feminist nomadic methodology and for this I draw heavily on the work of feminist theorists such as Braidotti, Grosz, Hekman, Irigaray and Haraway. Section two outlines the design of the research and discusses the research methods used-making vital links between theory and practice.

The data analysis is carried out over the next three chapters. Chapter four explores the differences between men and women in the principalship and establishes the need to connect this research to the bodily experiences of individual women and to the political project of feminism. Chapter five charts the differences among these six women and in the process it establishes the political significance of the recognition of signs of difference such as age, race, sexuality, class, religion and other more personal differences. The last data analysis chapter maps the differences within individual women of this research and argues for the fluidity rather than fixity of the identities of women principals.

This thesis ends by looking forward, suggesting questions to be addressed in the future, as well as providing an overview of the benefits such a nomadic reading can provide. Highlighting the differences between women and men, among women and within individual women principals' challenges entrenched myths/scripts of the principalship by drawing attention to the complexity of these six women and moves to encourage a diversity of teachers to consider the possibility of becoming principals.

Homes proclaim our social standing and reflect the trend of the times. This project seeks to explore and redefine the relationship between modern homes and modern women who strive for mobile life styles. Modernism and globalization have brought us a new way of living that could have never been imagined before— our workspace and homes are no longer limited to a specific unit but have extended to the entire globe. The physical changes compelled by modernity have also complemented the changing role of women. Since the beginning of the 20th century, modern women have expanded their lives outside of their homes and are playing a much more active role in society. This project is designed for the modern feminist nomads—young women with international background living away from their home country—who are passionate about what they do professionally and proud of the women they are. The project will allow these women to determine what home means to them, and also allow their artifacts and concept of home to travel with them and, through the process, shape who they are. This project is a series of 5 different scales of designs: the Z-Cases, the Z-Cubes, the Z-Units, the Z-Communities, and the Z-Global Business Model. This series of designs is developed to better aid the life on the move for the feminist nomads, by making traveling , moving, and adjusting to a new community a much easier process.

The concept of nomadic subjectivity was created in the eighties, due to Braidotti’s “rebel” against the feminist sisterhood and her willingness to reform some views present in feminists thought. Braidotti rejects the notion of essentialist subjectivity, namely the subjectivity which would be represented by some naturalistic category, which we don’t know where their legitimacy come from. Philosopher openly speaks against “gender studies”, which at that time absorb feminists. Rosi as an opponent of Judith Butler stands against the prevailing “gender studies fashion” especially that found in Europe, where exists unlike feminist tradition. According to Braidotti, relying on the category of gender does not bring anything “new” to feminist thought, on the contrary – even more moves feminists away from the “real” commitment to the women’s issues. First of all, the author of “Nomadic Subject” is radical and seditious adhering her own version of feminism. Braidotti believes that feminism is an activity reserved only for women! She insists to see feminism as an activity which links those women who are sensitized to the “differences among women and differences in each woman” as well. Braidotti is convinced that feminism is the only one social movement which is able to really change something in feminine issue.

This chapter explores demonologies of one the most ubiquitous demonic spirits in spiritual warfare literature: the Jezebel spirit. It argues that the figure of Jezebel comes to unify anxieties over the breakdown of “proper” relations between personal and national bodies, conjuring transnational, affective assemblages of religious and political forms that threaten the integrity and reproducibility of a white, cisheteropatriarchal America. It outlines the role of the Jezebel spirit as a gendered nexus uniting evangelical discourses of anti-feminism, anti-abortion, queer- and transphobia, antiblackness, and xenophobia that is enfleshed in “willful” (queer, racialized) subjects. Exploring the image of Jezebel’s witchcraft and her queer partnership with Babylon as symbolizing queer transnational and transcultural bonds “forged” between porous and nomadic non-sovereign bodies, the chapter ultimately frames Jezebel as embodying anxieties over process and flow that unsettle singular concepts of (white, settler) “sovereign man” on which sovereignty is grounded.