Artículos de revistas: "Gendered necropolitics"

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Harrison, Christopher. "The Gendered Necropolitics of Armenian–Ottoman Conscripts". Journal of History 59, n.º 2 (1 de agosto de 2024): 154–77. http://dx.doi.org/10.3138/jh-2023-0053.

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Scholarly and testimonial evidence from Armenian, English, French, German, and Turkish sources document the gendered ways by which the Ottoman Empire utilized mandatory military service — conscription — as a tool to carry out genocide during the First World War. Recruitment and deployment policies empowered Ottoman conscripts to commit crimes while simultaneously authorizing the capture and destruction of Armenian men and boys. Given the obfuscations that arose amid the war’s normalized carnage, it is crucial to note that the intent to destroy and the method of capture that Ottoman perpetrators used existed prior to the demise of their targets. Due to the empire’s gendered necropolitical exploitation of Armenians, combined with the precedent of the draft as a way to raise armed forces, assemble forced labourers, and punish men deemed insubordinate to imperial leaders, the era’s mass loss of life continues to offer some observers a way to erroneously excuse and deny this case of genocide.

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Christou, Anastasia. "Ecofeminism and the Cultural Affinity to Genocidal Capitalism: Theorising Necropolitical Femicide in Contemporary Greece". Social Sciences 13, n.º 5 (13 de mayo de 2024): 263. http://dx.doi.org/10.3390/socsci13050263.

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Resilient necrocapitalism and the zombie genre of representations of current dystopias are persistent in their political purpose in producing changes in the social order to benefit plutocracies around the world. It is through a thanatopolitical lens that we should view the successive losses of life, and this zombie genre has come to represent a dystopia that, for political purposes, is intended to produce changes in societies which have tolerated the violent deaths of women. This article focuses on contemporary Greece and proposes a theoretical framework where femicide is understood as a social phenomenon that reflects a global gendered necropolitical logic which equals genocide. Such theoretical assemblages have to be situated within intersectional imperatives and tacitly as the result of the capitalist terror state performed in an expansive and direct immediate death, exacerbated by the lingering slow social death of the welfare state. The article contends that the scripted hetero-patriarchal social order of the necrocapitalist state poses a unique political threat to societies. With the silence of the complicity of the state, what is necessary is the creation and spread of new political knowledge and new social movements as resilient political tactics of resistance. This article foregrounds an ecofeminist perspective on these issues and considers ways through which new pedagogies of hope can counter the gendered necropolitics of contemporary capitalism in Greece.

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Tsang, Eileen Yuk-ha. "Gay Sex Workers in China’s Medical Care System: The Queer Body with Necropolitics and Stigma". International Journal of Environmental Research and Public Health 17, n.º 21 (5 de noviembre de 2020): 8188. http://dx.doi.org/10.3390/ijerph17218188.

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The struggles of China’s gay sex workers—men who sell sex to other men—illustrate how the multi-layered stigma that they experience acts as a form of necropolitical power and an instrument of the state’s discrimination against gay sex workers who are living with HIV. One unintended side effect of this state power is the subsequent reluctance by medical professionals to care for gay sex workers who are living with HIV, and discrimination from Chinese government officers. Data obtained from 28 gay sex workers who are living with HIV provide evidence that the necropower of stigma is routinely exercised upon the bodies of gay sex workers. This article examines how the necropolitics of social death and state-sanctioned stigma are manifested throughout China’s health system, discouraging gay sex workers from receiving health care. This process uses biopolitical surveillance measures as most of gay sex workers come from rural China and do not enjoy urban hukou, thus are excluded from the medical health care system in urban China. Public health priorities demand that the cultured scripts of gendered Chinese citizenship must reevaluate the marking of the body of gay sex workers as a non-entity, a non-human and socially “dead body.”

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4

Wright, Melissa W. "Necropolitics, Narcopolitics, and Femicide: Gendered Violence on the Mexico-U.S. Border". Signs: Journal of Women in Culture and Society 36, n.º 3 (marzo de 2011): 707–31. http://dx.doi.org/10.1086/657496.

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Rosende Pérez, Aida. "Gendering Placement in Displacement: Transnational Im/mobility and the Refugee Camp in Emer Martin’s Baby Zero". Estudios Irlandeses, n.º 16 (17 de marzo de 2021): 68–78. http://dx.doi.org/10.24162/ei2021-10061.

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This article concentrates on the analysis of the space of the refugee camp in Emer Martin’s third novel Baby Zero (2007), critically appraising this space as a fundamental site of transnational im/mobility simultaneously “homing” those who have been violently expulsed from their home, as well as retaining them as a measure of containment of migratory flows. As such, the camp will be posed here as a relevant example of the necropolitics (Mbembe) that extremely precarise the lives of displaced populations thrusting them into bare lives (Agamben), while concurrently pushing forward a much needed insight into its gendered inflections. This examination will evidence not only that “placement in displacement matters” (Hyndman 25), but also that placement in displacement is profoundly gendered and brings with it distinct forms of violence that feed on the extreme social vulnerability of women and girls in conflict zones and also in refugee settlements.

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6

Smith, Christen A. "Facing the Dragon: Black Mothering, Sequelae, and Gendered Necropolitics in the Americas". Transforming Anthropology 24, n.º 1 (abril de 2016): 31–48. http://dx.doi.org/10.1111/traa.12055.

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Field, Corinne T. "Old-Age Justice and Black Feminist History". Radical History Review 2021, n.º 139 (1 de enero de 2021): 37–51. http://dx.doi.org/10.1215/01636545-8822590.

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AbstractThis essay outlines Sojourner Truth’s and Harriet Tubman’s articulations of an intersectional black feminist agenda for old-age justice. The two most famous formerly enslaved women in the nineteenth-century United States, Truth and Tubman in their speeches, activism, and published Narratives revealed the mechanisms of domination through which enslavers and employers of domestic servants extracted productive and reproductive labor from black women, who in turn faced premature debility and immiseration at the end of life. Truth and Tubman linked what is now called necropolitics—“subjugation of life to the power of death,” in Achille Mbembe’s phrase—to the coercive organization of care work, what Evelyn Nakano Glenn refers to as being “forced to care.” They point to the importance of gendered and racialized labor to the history of old age in America.

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Santos, Betania, Indianarae Siqueira, Cristiane Oliveira, Laura Murray, Thaddeus Blanchette, Carolina Bonomi, Ana Paula da Silva y Soraya Simões. "Sex Work, Essential Work: A Historical and (Necro)Political Analysis of Sex Work in Times of COVID-19 in Brazil". Social Sciences 10, n.º 1 (24 de diciembre de 2020): 2. http://dx.doi.org/10.3390/socsci10010002.

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Brazil has made international headlines for the government’s inept and irresponsible response to the COVID-19 pandemic. In this context, sex worker activists have once again taken on an essential role in responding to the pandemic amidst State absences and abuses. Drawing on the theoretical framework of necropolitics, we trace the gendered, sexualized, and racialized dimensions of how prostitution and work have been (un)governed in Brazil and how this has framed sex worker activists’ responses to COVID-19. As a group of scholars and sex worker activists based in Rio de Janeiro and São Paulo, we specifically explore the idea of sex workers as “essential workers”, but also of sex work as, essentially, work, demonstrating complicities, differences, and congruencies in how sex workers see what they do and who their allies in the context of the 21st century’s greatest health crisis to date.

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9

Wilcox, Lauren. "Embodying algorithmic war: Gender, race, and the posthuman in drone warfare". Security Dialogue 48, n.º 1 (21 de septiembre de 2016): 11–28. http://dx.doi.org/10.1177/0967010616657947.

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Through a discussion of drone warfare, and in particular the massacre of 23 people in the Uruzgan province in Afghanistan in 2010, I argue that drone warfare is both embodied and embodying. Drawing from posthuman feminist theorists such as Donna Haraway and N Katherine Hayles, I understand the turn toward data and machine intelligence not as an other-than-human process of decisionmaking that deprives humans of sovereignty, but as a form of embodiment that reworks and undermines essentialist notions of culture and nature, biology and technology. Through the intermediation of algorithmic, visual, and affective modes of embodiment, drone warfare reproduces gendered and racialized bodies that enable a necropolitics of massacre. Finally, the category of gender demonstrates a flaw in the supposed perfectibility of the algorithm in removing issues of identity or prejudice from security practices, as well as the perceptions of drone assemblages as comprising sublime technologies of perfect analysis and vision. Gender as both a mode of embodiment and a category of analysis is not removed by algorithmic war, but rather is put into the service of the violence it enables.

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10

Kinukawa, Tomomi. ""De-national" Coalition Against Japan's Gendered Necropolitics: The "Comfort Women" Justice Movement in San Francisco and Geography of Resistance". Feminist Formations 33, n.º 3 (2021): 140–74. http://dx.doi.org/10.1353/ff.2021.0043.

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Grant, Lauren E. "Legal Violence and the Gendered Necropolitics of Coloniality: Feminicide, Socioeconomic Marginalization, and Housing Rights Violations against Indigenous Women in Guatemala and Canada". Genocide Studies International 15, n.º 2 (1 de noviembre de 2023): 121–44. http://dx.doi.org/10.3138/gsi-2021-0022.

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This paper argues that feminicidal and sexual gender-based violence faced by Indigenous women in Guatemala and Canada is a cause and consequence of these states’ failure to effectively guarantee Indigenous women's intersecting socio-economic rights, namely their right to adequate housing. Exposing the historically-rooted, economic and political interests and investments of the two countries, this paper argues that Indigenous women's rights have been co-opted by legal violence in both contexts. Revealing the complicity of settler democratic states and the international human rights regime in sustaining these rights violations, this paper evidences Indigenous women's socio-economic marginalization, inadequate housing, and consequential feminicidal violence as the product of the gendered necropolitics of coloniality. Interrogating why and how these colonial genocidal structures sustain the subjugation of Indigenous women's bodies, this paper exposes how colonial genocidal structures have rendered Indigenous women illegible for protection under international human rights law. Highlighting a range of performative 1 attempts undertaken by the Guatemala and Canada to address the grave rights violations facing Indigenous women, this paper provides a feminist, decolonial framework that evidences why and how Indigenous women's experiences of socioeconomic marginalization, inadequate and unsafe housing, and the alarming rates of feminicidal and sexual gender-based violence continue to persist unabated.

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12

Marchal, Joseph A. "Melancholic Hopes, Trans Temporalities, and Haunted Biblical Receptions: A Response". Biblical Interpretation 28, n.º 4 (30 de octubre de 2020): 495–515. http://dx.doi.org/10.1163/15685152-2804a006.

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Abstract Queer approaches to temporality and hauntology have the significant potential to alter, reframe, and expand our understandings and uses of biblical texts and traditions, as the articles in this special issue demonstrate. Still other striking juxtapositions or analogies should complicate our approaches to these texts and traditions, and plenty more besides. In several places, then, this essay shows how these complications can be challenged and specified by select insights from trans conversations about temporality and haunting. These trans conversations currently range over a large set of dynamics: visibility and violence, fungibility and fugitivity, necropolitics and “negative” affects, from the monstrous to the melancholic. These resonate with the movements of Sarah and Hagar, Joseph and his kin, Judith and her nearly-ghosted slave, the Gerasenes and their demon/iac, among many other biblical figures, in unexpected and illuminating ways. The cyclical, even loopy qualities of queer and, or as, trans temporality and haunting are hardly progressive, but ambivalent, suggesting the especial importance of melancholic hopes for negotiating these haunted biblical receptions. The juxtapositions, allegories, analogies, and applications of these four articles are precisely the sort of receptions and movements that should be ventured more often within biblical interpretation. A receptivity to what still haunts these texts and traditions requires responding to and rejecting the gendered, sexualized, racialized, and colonized terms of visibility they offer, their doors of entry that exceptionalize a select few and estrange those from the rest who are exploited, expelled, or exterminated.

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Olayoku, Philip. "In search of a new vanguard". Journal of Digital Social Research 6, n.º 3 (1 de noviembre de 2024): 229–48. http://dx.doi.org/10.33621/jdsr.v6i3.33358.

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This study explores the historical relevance social movement vanguards within the framework of Marxian scientific socialism, while ascertaining the emergence of women as drivers of connective action in digitally enabled movements (DEMs). While the rhizomic structures of social movements have thrived on the spontaneity of emerging cells of social activist leaders, this study contests the claims of contradictions between spontaneity and vanguardism in DEMs. The study adopts the case study methodology to establish how technology affords more visibility to female icons of social movements by drawing examples from Sudan, Lebanon and Nigeria. Data was sourced from primary literature, digital archives and newspaper reports to tease out the history and current dynamics of women’s roles in social movements. It uses vanguardism as the conceptual framework for teasing out the intersections of gender, age, identity and technology as observed in DEMs. The study thus contends that technology plays important roles in restructuring the power dynamics of social action by showcasing how women such as Alaa Salah (Sudan), Malak Alawiye Herz (Lebanon) and Aisha Yesufu (Nigeria) emerged as icons of DEMs. It concludes that the weaponization of female bodies has become a potent form of resistance against the gendered biopolitics of sexual objectification and the necropolitics of state repression. The study thus advocates an all-inclusive approach to understanding the structures of social movements in recentring the iconic roles of women during connective action and physical protests. This is to enable the balance between vanguardism and spontaneity that is requisite for effective social action in the digital age.

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14

Souza, Natália Maria Félix de. "When the Body Speaks (to) the Political: Feminist Activism in Latin America and the Quest for Alternative Democratic Futures". Contexto Internacional 41, n.º 1 (abril de 2019): 89–112. http://dx.doi.org/10.1590/s0102-8529.2019410100005.

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Abstract The article claims that the feminist movements emerging in the context of contemporary Latin American political struggles – such as Ni Una Menos – allow for a re-conceptualisation of the political, along with its subjects and objects. The uniqueness of these movements is predicated on the way they managed to link the ordinary killings of women’s bodies to the extraordinary alliances between different social movements. A closer inspection into these ongoing experiences that mobilise different, rhizomatic arenas of political entanglements – such as the internet and the streets – allows us to see how Latin American feminist attachments and movements can redefine democratic practices and build different forms of community. By resisting what is perceived as ‘a war against women in Latin America,’ these movements allow for understanding the operation of a gendered necropolitics, which ties women’s death with the ultimate functioning of modern politics and modern subjectivities. In doing so, they politicise not only the lives (and therefore voices) of women who are struggling in/for the political, but also the deaths (and therefore silences) on which the political has been built. Furthermore, by politicising the role of the body in the political and ethical arena, these movements open our political imaginaries to the possibilities of new attachments, filiations and articulations that are not subsumed under abstract universal categories and values, nor limited to identitarian and thus legalistic affirmations of the political. Following these arguments, I argue that contemporary feminist articulations in Latin America productively dispute the validity of the abstract, universal, modern ‘human’ to think alternative political futures. By politicising materiality and embodiment alongside language and discourse as productive of political ontologies, feminists open the space for reclaiming the political function of the female body.

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Bhagat, Ali H. "Queer necropolitics of forced migration: Cyclical violence in the African context". Sexualities 23, n.º 3 (21 de noviembre de 2018): 361–75. http://dx.doi.org/10.1177/1363460718797258.

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This article seeks to theorize queer necropolitics—the ability for states to decide who lives and who dies—within the context of forced displacement. In doing so, I link the literature on African sexualities, necropolitics, and queer migration and ask the following questions: How do African states engage in necropolitics that fuel forced displacement for queer people? And, how do forcibly displaced queer migrants navigate and survive in heteronormative spaces within the wider context of racialization in Cape Town? I argue that forcibly displaced queer migrants face ongoing forms of displacement based on various dimensions of ‘non-belonging’ from country-of-origin to relocation.

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Rucovsky, Martin De Mauro. "Trans* necropolitics. Gender Identity Law in Argentina". Sexualidad, Salud y Sociedad (Rio de Janeiro), n.º 20 (agosto de 2015): 10–27. http://dx.doi.org/10.1590/1984-6487.sess.2015.20.04.a.

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On May 9th, 2012, the Argentinean Senate converted into law the long collective process, driven by trans* activism, towards the legal recognition of gender identity. The Gender Identity Act (GIA) meant a large contribution to the field of civil and sexual rights interationally, especially in the matter of trans* policy. Nevertheless, what was at stake in the approval of the GIA was not just a step forward in legal terms and at a personal level for trans* people, but a whole set of representations, desires and social stakes on trans* lives and population. Thus, as regards to the scope and achievements of the GIA and its social and parliamentary debates, we can assert that in that realm a specific trans* life does not qualify as a living life. This article addresses the specific ways of presentation and apprehension of trans* lives in parliamentary debates about the GIA, and in social disputes within trans* activism. A biopolitical analysis of gender identity leads us to rethink the social conditions that sustain life and, by the same token, the interpretative frameworks of death.

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Gouws, Amanda. "The Slow Intimacy of Necropolitics". Feminist Encounters: A Journal of Critical Studies in Culture and Politics 8, n.º 1 (1 de marzo de 2024): 18. http://dx.doi.org/10.20897/femenc/14229.

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Human beings seem to have a fascination with pictures of death or what can be called ‘necrovoyeurism’. Circulating pictures of dead bodies has become easier with the use of social media. Necropolitics or the politics of death relates to the careless treatment of the lives of the marginalised, destitute and the ones without voice, the precariat. In late modernity one of the shadow sides of democracy is necropolitics, using processes of social exclusion and devaluing the lives of the poor and the ones in need through the desire to ‘keep them out’ – to curb mobility through the brutality of borders that often leads to death. This article concerns itself with the slow intimacy of necropolitics – how, through looking at pictures of death and redistributing them by retweeting, appropriating, decontextualising and recontextualising them we slowly become acquainted with the intimacy of death that may prevent an authentic empathy or desire to change the conditions of the marginalised.

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Jackson, Jessi Lee. "Sexual Necropolitics and Prison Rape Elimination". Signs: Journal of Women in Culture and Society 39, n.º 1 (septiembre de 2013): 197–220. http://dx.doi.org/10.1086/670812.

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McGlotten, Shaka. "Zombie porn: necropolitics, sex, and queer socialities". Porn Studies 1, n.º 4 (2 de octubre de 2014): 360–77. http://dx.doi.org/10.1080/23268743.2014.957492.

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Coates, Oliver. "Jin Haritaworn, Adi Kuntsman, Silvia Posocco (eds), Queer Necropolitics". Sexualities 21, n.º 7 (9 de noviembre de 2017): 1194–96. http://dx.doi.org/10.1177/1363460717731935.

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Padilla, Mark y Sheilla Rodríguez-Madera. "Embodiment, Gender Transitioning, and Necropolitics among Transwomen in Puerto Rico". Current Anthropology 62, S23 (1 de febrero de 2021): S26—S37. http://dx.doi.org/10.1086/711621.

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Threadcraft, Shatema. "North American Necropolitics and Gender: On #BlackLivesMatter and Black Femicide". South Atlantic Quarterly 116, n.º 3 (julio de 2017): 553–79. http://dx.doi.org/10.1215/00382876-3961483.

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Morag, Raya. "Gendered Genocide". Camera Obscura: Feminism, Culture, and Media Studies 35, n.º 1 (1 de mayo de 2020): 77–107. http://dx.doi.org/10.1215/02705346-8085123.

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The remarkable gendered renaissance of post–Khmer Rouge (KR) New Cambodian Cinema is evidenced in recent years through first- and second- generation post-traumatic films. This article analyzes one prominent example—Lida Chan and Guillaume P. Suon’s Noces Rouges (Red Wedding, Cambodia/France, 2012)—showing how the Cambodian genocide is for the first time dealt with as a gendered genocide, breaking the taboo issues of forced marriage (a unique form of genocide in the world) and rape. A detailed analysis of Red Wedding describes how the meaning of forced marriage and rape is framed by both the cinema and the relevant national and international discourses embodied by the KR tribunal (also known as the ECCC) and the controversies its proceedings caused. The article compares the cinematic testimony per se and that testimony transferred into legal testimony in court to reflect on the role of cinema in promoting women’s history. Furthermore, it raises highly controversial subjects, such as how to analyze the layers of gendered silencing surrounding both women’s traumatic history and women perpetrators of these sexual crimes; the influence of former KR cadres within current Cambodian society; and the necropolitical function of the killing fields as “truth spaces.” Female testimony, putting forth necrophagic ethics, ultimately becomes the foundation of traumatic history. The conclusion suggests that these intense, embodied first-generation memories resist remembering and instead continue to haunt the individual and the collective; it thus proposes some reflections on the unique role of gendered cinema in healing post- traumatic society in a postgenocide era.

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Ystanes, Margit y Tomas Salem. "Introduction". Conflict and Society 6, n.º 1 (1 de junio de 2020): 52–67. http://dx.doi.org/10.3167/arcs.2020.060104.

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For more than a decade, urban development in Rio de Janeiro was driven by the urgency of preparations for mega-events such as the 2014 FIFA World Cup and the 2016 Summer Olympics. During these years, Brazilian authorities used the megaevents to create a state of exception that legitimized a broad range of state security interventions across the city. While Brazilian authorities presented the events as an opportunity to create a modern, dynamic, and socially inclusive city, this special section argues that the security interventions implemented in Rio during the years of Olympic exceptionalism intensified racialized and gendered inequalities and reproduced historical patterns of necropolitical governance that has sought to render black life in Brazil impossible.

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Chung, Youjin B. "Governing a Liminal Land Deal: The Biopolitics and Necropolitics of Gender". Antipode 52, n.º 3 (18 de febrero de 2020): 722–41. http://dx.doi.org/10.1111/anti.12612.

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Quinan, Christine y Kathrin Thiele. "Biopolitics, necropolitics, cosmopolitics – feminist and queer interventions: an introduction". Journal of Gender Studies 29, n.º 1 (15 de diciembre de 2019): 1–8. http://dx.doi.org/10.1080/09589236.2020.1693173.

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Biswas, Debajyoti. "Mapping a Contested Space: Northeast India Through the Ages". Space and Culture, India 11, n.º 2 (30 de septiembre de 2023): 84–100. http://dx.doi.org/10.20896/saci.v11i2.1375.

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Northeast India, home to diverse ethnic communities, has often been described as the cauldron of ethnic violence and insurgencies. The ongoing crisis in Manipur (in the form of a fratricidal war between the Meiteis and Kukis) and the State’s failure to contain it calls for deeper scrutiny of the geopolitics of the region. Whereas the region was once a crossroad that facilitated the movement of these ethnic groups, its transformation into a frontier area during colonial times and as a borderland after India’s partition turned it into a contested space. Further, with the introduction of colonial modernity, the old socio-cultural and economic structures have radically altered the relationship among the communities giving space to necropolitics. In this context, by referring to Rituparna Bhattacharyya’s edited volume Northeast India through the Ages: A Transdisciplinary Perspective on Prehistory, History, and Oral History and other research works, this commentary maps the transformation of the territory into a necrospace. In doing so, this study argues that while much of the complications had been foisted due to the colonial map-making process and immigration, an ethnic resurgence had further facilitated the growth of necropolitics in the region. Additionally, the study will focus on the representations of socio-cultural history and politics by relating those to the multifaceted aspect of necropolitics and its entangled colonial history.

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Fischer, Mia. "Piss(ed): The Biopolitics of the Bathroom". Communication, Culture and Critique 12, n.º 3 (3 de mayo de 2019): 397–415. http://dx.doi.org/10.1093/ccc/tcz024.

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AbstractThis article analyzes two recent works by transgender performance artist Cassils, PISSED and Fountain (2017), which were created in response to the Trump administration's decision to rescind federal protections allowing transgender students to use the restroom of their choice. While Cassils primarily conceptualized PISSED/Fountain as a queering of binary, essentialist understandings of gendered embodiment, I draw on performance, queer, and critical ethnic studies to illustrate that these pieces simultaneously challenge other kinds of oppositional embodiments, particularly health versus disease and citizen versus alien and/or terrorist; conceptualizations the state frequently deploys to surveil and control marginalized populations. PISSED/Fountain offer audiences a new strategy for both exposing and contesting state violence: these pieces can be read as a politically strategic disidentification with the state's classification of certain bodies and their excretions as ``deviant'' and ``toxic'' in order to purposefully ``terrorize'' the state's bio- and necropolitical aims.

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James. "The Representational Necropolitics of Black Women in Zombie Dystopia Video Games". Feminist Studies 47, n.º 1 (2021): 147. http://dx.doi.org/10.15767/feministstudies.47.1.0147.

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Light, Caroline E. "“What Real Empowerment Looks Like”: White Rage and the Necropolitics of Armed Womanhood". Signs: Journal of Women in Culture and Society 46, n.º 4 (1 de junio de 2021): 911–37. http://dx.doi.org/10.1086/713302.

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Herges, Katja. "From Becoming-Woman to Becoming-Imperceptible: Self-Styled Death and Virtual Female Corpse in Digital Portraits of Cancer". Kvinder, Køn & Forskning, n.º 3-4 (30 de septiembre de 2019): 86–106. http://dx.doi.org/10.7146/kkf.v28i2-3.116311.

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Contemporary textual and visual representations of cancer engage self-reflectively with death and dying, yet they often rely on normative notion of death as the end of an individual life. This article focuses on stylised cancer portraits of the young German Nana Stäcker which she took in collaboration with her mother and professional photographers during her chemotherapy and until her death. Intervening in the field of Queer Death Studies this article explores if and how these images allow us to rethink normative Western notions of death. Drawing on Rosi Braidotti’s posthuman theory of death and of female subjectivity, I argue that the photo shoots recast Nana’s illness and dying as a gendered and creative process of subject formation beyond individual death. Through creating aestheticised and eroticised camp images, Nana playfully performs und subverts a range of iconic Western femininities and styles both life and death as a constant becoming. Portraits of Nana as virtual female corpse further highlight this continuity of life and death by reinserting death into life. While these images resist a necropolitical engagement with cancer and dying, they suggest an impersonal and affirmative understanding of death that opens up bioethical questions about contemporary cultures of longevity and health.

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Nault, Curran. "Documenting the Dead". TSQ: Transgender Studies Quarterly 8, n.º 1 (1 de febrero de 2021): 24–57. http://dx.doi.org/10.1215/23289252-8749568.

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AbstractCall Her Ganda (dir. PJ Raval, 2018) chronicles the murder of transpinay Jennifer Laude by a US marine, and the subsequent court case. This essay draws from theories of necropolitics and hauntology, as well as the author's experience as a documentary producer of Call Her Ganda to raise critical questions about the representation of trans death, and to reflect on the possibilities and limitations of documentary as a trans activist tool. In doing so, the author lays out a looping logic as a parallel proposition to the vortical violences of colonization and transmisogny. This loop begins with the film's apparitional aesthetics, which rouse contemplation of the trans activisms that survive in the wake of trans death, and it continues with the film's activating address and impact campaign. I posit that such efforts can feed back into the communities from which a documentary has been extricated, working through/against the othering and exploitation endemic to documentary practice.

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Kustritz, Anne. "Everyone has a secret: Closeting and secrecy from Smallville to The Flash, and from shame to algorithmic risk". Sexualities 23, n.º 5-6 (30 de mayo de 2019): 793–809. http://dx.doi.org/10.1177/1363460719850114.

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This article charts changes in the representation and encoding of superhero closeting metaphors from US television programs Smallville (2001–2011) to The Flash (2014–). Many theorists have noted that superheroes’ hidden secret identities resemble closeting. However, because of legal and social changes in LGBTQ acceptance, as well as intensification of the data-driven security state, closeting on The Flash connects to a fundamentally different set of algorithmic neoliberal social processes. As a result, The Flash portrays a form of post-shame closeting wherein secrecy is a practice of necessary self-defense against mechanized necropolitical violence and social erasure based on unpredictable data markers of risk.

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34

Gaffin, Austin. "“Hasten the Revolution!”: Coalition-Building, Resistance, and Temporality in Leslie Feinberg's Fiction". QED: A Journal in GLBTQ Worldmaking 10, n.º 1 (1 de febrero de 2023): 1–23. http://dx.doi.org/10.14321/qed.10.1.0001.

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Abstract This article revisits Leslie Feinberg's pioneering Stone Butch Blues alongside hir lesser known second novel, Drag King Dreams. Through a prism of well-established queer theory and emerging trans scholarship, the author seeks to demonstrate how Feinberg's political vision retained its Marxist core while adapting with the times to confront new challenges presented by neoliberism, bio/necropolitics, and imperialist warfare. Living from the mid-twentieth century to the dawn of the twenty-first, Feinberg's life spanned from an era of industrial capitalism to the apotheosis of neoliberalism. Witnessing everything from pre-Stonewall queer culture to Gay Liberation and, eventually, homonormativity, Feinberg's political commitments remained remarkably consistent. Hir life and work were anchored by a critical class consciousnesses that, in a queer vein, destabilized identity in the formation of coalitional political work and, through a transgender/Marxist line of thought, rejected binary modes of gender altogether as coercive mechanisms of capitalism. Feinberg's project is thus at once historical, yet ever contemporary, and merits renewed attention and commitment in the twenty-first century.

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35

Caesar, Tiffany, Desireé Melonas y Tara Jones. "Mothering Dead Bodies". Meridians 21, n.º 2 (1 de octubre de 2022): 512–37. http://dx.doi.org/10.1215/15366936-9882174.

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Abstract Through the recounting of the narratives of two revolutionary Black mothers, Melissa Mckinnies and Yolanda McNair, this essay explores the ways in which Black mothers who have lost children to police violence have responded to Black maternal necropolitics and the ensuing historical legacy of Black maternal grief through political activism. It examines, through an engagement with global Black scholars through political theory, mothering theories, and depth psychology, how they manage to navigate maternal grief and loss into political action, thereby continuing their work of mothering and affirming the worth of their children’s lives, even when all that remains of their children are their dead bodies. In this way, the authors hope to highlight how Black mothers who embody revolutionary mothering through maternal activism enable them to imagine the possibility of an alternative future, one in which Black mothers are able to live happily with their children free from state-sanctioned violence targeting Black people.

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36

Ultra Omni, Victor. "Crystal Labeija, Femme Queens, and the Future of Black Trans Studies". TSQ: Transgender Studies Quarterly 10, n.º 1 (1 de febrero de 2023): 16–22. http://dx.doi.org/10.1215/23289252-10273140.

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Abstract This short essay springs from the question, Why has trans studies sustained a silence around Black elders in general, and Black femme queens in particular? The author reflects on the interventions of current scholars in Black trans studies and their import to the historicization of the house/ball culture or house-structured ballroom scene. Through a Black feminist imperative, this essay calls on trans studies to refuse the necropolitical logics that assume all the progenitors of the ballroom scene have died. In revisiting the rich cultural archive of the house-structured ballroom scene, such as the 1982 film T.V. Transvestite, this article reminds the reader that Black trans studies remains an archeological project.

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37

Charania, Moon. "Ethical Whiteness and the Death Drive". Camera Obscura: Feminism, Culture, and Media Studies 35, n.º 1 (1 de mayo de 2020): 109–37. http://dx.doi.org/10.1215/02705346-8085135.

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This article looks at two controversial war films—Eye in the Sky (dir. Gavin Hood, UK/South Africa, 2015) and Whiskey Tango Foxtrot (dir. Glenn Ficarra and John Requa, US, 2016)—both of which feature white female protagonists as conflicted but central participants in the racialized domains of war and political machinations. While one film takes on a serious ethical polemic (the innocent lives of civilians caught in the visual crosshairs of drone cameras) and the latter is a romantic comedy following the adventures of a journalist in Afghanistan, both visually capture important ethical questions around white imperial violence, the disposability of brown lives, and the current political shift of and toward white women in positions of intense power. The article argues that these two technologies of domination—visual culture that entertains its citizens and political practice that secures its citizenry—are profoundly interlinked public archives in which to read what here is called “ethical whiteness,” its relationship to the death drive, and the gendered currency of both. Using the figure of the little brown girl that sits at the center of Eye in the Sky, the fetish object central to the story, alongside the comedic characterology in Whiskey Tango Foxtrot, the article underscores how ethical whiteness is tightly bound up with the death drive but in a way that destroys through the empathetic dimension. Analyzing these widely circulated visual moments of “ethical whiteness” exposes a pernicious social text that prioritizes the necropolitical through the necro-pedophiliac.

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Barker, Joanne, Jodi A. Byrd, Alyosha Goldstein, Sandy Grande, Julia Bernal, Reyes DeVore, Jennifer Marley y Justine Teba. "Catastrophe, Care, and All That Remains". Social Text 39, n.º 4 (1 de diciembre de 2021): 27–53. http://dx.doi.org/10.1215/01642472-9408070.

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Abstract During 2020 a menacing sense of doom and anxiety proliferated by the Trump administration's shock-and-awe tactics compounded the brutally uneven distribution of exposure, social atomization, precarity, abandonment, and premature death under the COVID-19 pandemic. The pandemic has had especially lethal consequences for those who are impoverished, racially abjected, and deemed violable or disposable within economies of dispossession. For Indigenous peoples under US occupation, the mainstream news coverage of the pandemic's death toll on the Navajo Nation, on Standing Rock, and on other Indigenous nations came and went with little sustained inquiry into the conditions of colonization, critical for understanding the current moment. The obstinate negligence of the CARES Act toward peoples and communities most impacted by the pandemic is only one example of this intensified necropolitics. We focus here on conceptions and mobilizations of care and uncaring, and the catastrophe of the settler-capitalist state at this time. With all the talk about the need for self-care and community care in this period of concentrated epic crises, we ask: How does the discourse of care operate within an imperial social formation? Is an otherwise possible? What are our obligations in kinship and reciprocity? And how do we attend to these obligations in times of imposed distance?

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39

Hölscher, Dorothee, Consolée Kanamugire y Hyacinth Udah. "A Matter of lies and death - Necropolitics and the question of engagement with the aftermath of Rwanda’s Genocide". Journal of Gender Studies 29, n.º 1 (15 de diciembre de 2019): 34–48. http://dx.doi.org/10.1080/09589236.2019.1691982.

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40

Liang, Shano, Michelle V. Cormier, Phoebe O. Toups Dugas y Rose Bohrer. "Analyzing Trans (Mis)Representation in Video Games to Remediate Gender Dysphoria Triggers". Proceedings of the ACM on Human-Computer Interaction 7, CHI PLAY (29 de septiembre de 2023): 369–401. http://dx.doi.org/10.1145/3611034.

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Many trans people experience gender dysphoria -- distress caused by mismatches in internal and external experiences of gender. Video games engage intimately with the self, creating intense experiences involving identities, bodies, and social interaction. This combination of factors renders trans players vulnerable to gender dysphoria triggers: failures of interaction design that result in gender dysphoria. The present research undertakes a thematic analysis of four popular games, drawn from an initial corpus of 31. It contributes a definition of gender dysphoria triggers, case studies of triggering games, an initial gender dysphoria categorization to provide a useful design language, and examples of alternative designs for extant triggers. The analysis combines the authors' positionality as trans gamers; critical cultural studies methodologies, including textual analysis; a critical discourse analysis of production-side statements and interviews and player-side comments about diversity in those games; and close readings of the games themselves. The paper concludes with a call for trans inclusivity in game design, which we structure around the necropolitical concept of the relation of care.

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41

Tucker, Andrew. "What can homonationalism tell us about sexuality in South Africa?: Exploring the relationships between biopolitics, necropolitics, sexual exceptionalism and homonormativity". Journal of Gender Studies 29, n.º 1 (15 de diciembre de 2019): 88–101. http://dx.doi.org/10.1080/09589236.2019.1692192.

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42

Randell-Moon, Holly. "Mediations of Security, Race, and Violence in the Pulse Nightclub Shooting". GLQ: A Journal of Lesbian and Gay Studies 28, n.º 1 (1 de enero de 2022): 1–28. http://dx.doi.org/10.1215/10642684-9449039.

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Abstract This article examines news and political mediations of security, race, and violence in the 2016 Pulse Nightclub shooting in an attempt to isolate how dominant institutions reaffirm and preserve the North American state's monopoly on violence and cultural preservation through the calculated balance of security in relation to tolerance of diversity. The event was predominantly mediated through security discourses of the “war on terror,” and this martial framing enabled the production of homonationalist rhetoric (drawing on Jasbir Puar's Terrorist Assemblages) that aimed to include previously excluded queer Latino/a populations within the American body politic. Focusing on news media reporting and political as well as activist responses to the shooting during the months of June–August 2016, the article shows how this process of homonationalist inclusion was not smooth. Memorialization and advocacy for the Pulse victims by dominant institutions is striated by colliding phobias (Islamo-, xeno-, and homo-) that interrupt a clear mode of nationalist address or point of identification in mediations of the shooting. Drawing on a knowledge base attentive to queer-of-color and Indigenous concerns, the article demonstrates how biopolitical and necropolitical value is extracted from communities exposed to intersecting violences with differential dividends distributed to queer Latino/a and Afro-Latino/a communities.

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43

Sahraoui, Nina. "The Gendered Necropolitics of Migration Control in a French Postcolonial Periphery". Migration and Society, 1 de junio de 2023, 1–15. http://dx.doi.org/10.3167/arms7.052323.of2.

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This article examines the postcolonial politics of migration control in Mayotte, an overseas French department, and argues that these bear necropolitical consequences. It sheds light on the gendered dimension of this necropolitical power by focusing on the life and border-crossing experiences of undocumented Comorian women. Entrenched barriers to the regularization of their administrative status endanger their access to healthcare and degrade the conditions for life long-term. The constant risk of arrest and massive forced removals furthermore engender dangerous border crossings, each instance exposing the passengers to the risk of death. The article also foregrounds that these necropolitics are exacerbated as a result of the postcolonial conundrum in which Mahoran elites find themselves, with the increasing support of Black and Muslim elites for the French far-right political party.

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44

Sahraoui, Nina. "The Gendered Necropolitics of Migration Control in a French Postcolonial Periphery". Migration and Society, 1 de junio de 2023, 1–15. http://dx.doi.org/10.3167/arms.2024.0701of2.

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This article examines the postcolonial politics of migration control in Mayotte, an overseas French department, and argues that these bear necropolitical consequences. It sheds light on the gendered dimension of this necropolitical power by focusing on the life and border-crossing experiences of undocumented Comorian women. Entrenched barriers to the regularization of their administrative status endanger their access to healthcare and degrade the conditions for life long-term. The constant risk of arrest and massive forced removals furthermore engender dangerous border crossings, each instance exposing the passengers to the risk of death. The article also foregrounds that these necropolitics are exacerbated as a result of the postcolonial conundrum in which Mahoran elites find themselves, with the increasing support of Black and Muslim elites for the French far-right political party.

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45

Mohammadpour, Ahmad y Aso Javaheri. "Weeping without tears: Kurdish female kolbers and gendered necropolitics of state in Iran". Gender, Work & Organization, 28 de agosto de 2024. http://dx.doi.org/10.1111/gwao.13184.

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AbstractThis article disentangles the nexus between coloniality, territoriality, and gendered necropolitics of state in Iran and how it shapes the lives of the Kurdish female cross‐border laborers (kolbers, in Kurdish) in Eastern Kurdistan (Rojhelat, in Kurdish). Drawing on Achille Mbembe's notion of “necropolitics,” we conceptualize kolberi as a work of death that subjects Kurds to indiscriminate and collective punishment through necro‐disciplinary measures, exposing them constantly to precarious conditions. The necropolitics of Kurdish female kolberi underlines how the meaning of death, like the meaning of life (in biopolitics), is produced and managed through elements of embodiment―bodies, of who kills, and of who is marked for death and for taking life. We interviewed 13 Kurdish women in Rojhelat who have been involved in kolberi over the last few years. By bringing the gendered dimension of kolberi to the forefront, our article theorizes the experiences of women kolbers as occurring in a “death world”―a world where female kolbers' lives are perpetually endangered by the state apparatus of death and silenced by the patriarchal regime of “truth.” Our analysis reveals a form of state violence that highlights the gendered expression of “colonized subjects.”

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46

Islekel, Ege Selin. "Gender in Necropolitics: Race, sexuality, and gendered death". Philosophy Compass, 22 de marzo de 2022. http://dx.doi.org/10.1111/phc3.12827.

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47

Paul, Oska y Meena Masood. "Gendered Vulnerability in Necropolitical Bordering: Displaced Men’s Material and Affective Abandonment in Greece". Gender & Society, 24 de julio de 2024. http://dx.doi.org/10.1177/08912432241263583.

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The term vulnerability has become increasingly integral to humanitarian legislation, policies, discourse, and procedures in contexts of displacement. While people categorized as “vulnerable persons” are ostensibly entitled to specialized care, this categorization is widely used to divide people into those “legitimate” and “illegitimate” to receive basic rights and care. Critical feminist scholarship has highlighted how gender is the dominant lens through which vulnerability is constructed and recognized. This affects all people during displacement. However, here we address the implications of this framework for men’s experiences of displacement, exploring as a case study the issue of housing for displaced people in Greece. Drawing on our independent fieldwork and interviews with humanitarians and displaced men, we demonstrate how gendered conceptions of vulnerability are not only integrated into institutionalized immigration apparatuses but also circulate in the everyday discourses, practices, and affective economies that constitute the Greek care regime. The result is that a form of necropolitics is exercised against men, forcing them to reside in conditions of slow violence and permanent injury. We address the gendered nature of this necropolitics as well as the gender-specific consequences for men at Europe’s borders.

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48

Heffernan, Amanda. "Pregnancy in United States immigration detention: the gendered necropolitics of reproductive oppression". International Feminist Journal of Politics, 9 de junio de 2022, 1–24. http://dx.doi.org/10.1080/14616742.2022.2078393.

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Purnell, Kandida. "Bodies Coming Apart and Bodies Becoming Parts: Widening, Deepening, and Embodying Ontological (In)Security in the Context of the COVID-19 Pandemic". Global Studies Quarterly 1, n.º 4 (septiembre de 2021). http://dx.doi.org/10.1093/isagsq/ksab037.

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Abstract This article widens and deepens the notion of ontological security and therefore both the scope of ontological security studies (OSS) within the discipline of international relations (IR) and ontological security theory (OST) writ large by introducing and explaining the implications of (re/dis)embodiment—the continually contested social–political process through which bodies come to be or not be and upon which everybody existentially and ontologically depends. Understood as both a source of and a threat to individual and collective bodies’ ontological security, in this article I explain how taking the process of (re/dis)embodiment into account entails widening and deepening OSS to allow for the consideration and appreciation of how individual and collective bodies are continually, simultaneously, materially, and ideationally contested. As a primarily theoretical contribution, this is done through an interdisciplinary approach bringing Achille Mbembe's necropolitical theory into conversation with Sara Ahmed's theses on willfulness and use and is illustrated through discussions on the body politics of the COVID-19 pandemic. In short, I argue that, under conditions of contemporary global necropolitics, individuals’ ontological security as bodies becomes increasingly threatened according to raced, classed, and gendered local–global hierarchies which determine the reduction and use of individuals to the status of parts within collectives that are themselves embodied and increasingly unfit for the purpose of healthy living, especially in a time of pandemic.

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Punt, Jeremy. "Reassessing the Significance of Gendered Embodiment in Paul: Beyond Reception-Historical Impositions". Scriptura 121, n.º 1 (2022). http://dx.doi.org/10.7833/121-1-2091.

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Planetary entanglement is often tangential to if not totally absent from the Pauline letters. Traditionally, the letters are interpreted as originating from an apostolic author with an eschatological and apocalyptically driven focus, resorting to a Platonic body-soul dichotomy and largely alienated from society and this world and its concerns. However, considering how Pauline rhetoric, especially when read in its socio-historical context, involves and at times even is based on embodiment and gender awareness, shows the Pauline letters in a different light, with strong, if at times covert and assumed, inter-personal, communal, and terrestrial entanglements or intersectionalities. Textual examples from Paul are provided for each of these three intersectionalities to show that reassessment of gendered embodiment in Paul holds promise for theological reflection from biblical perspectives in general and for socially engaged theology in relation to the Anthropocene, in particular. Keywords: Pauline rhetoric, Embodiment, Intersectionalities, Gender, Necropolitics

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