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Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective
... This is certainly the case of this project, a neighbourhood Situated Vocabulary where the context literally urged us to rethink our approach to PD with the aim of mitigating social polarisations by embracing the perspective of marginalized (human and more-than-human) actors. To do so, we are compelled to address the epistemological issue with an idea of "situated knowledge" (Haraway, 1988) able to embrace relationality and go beyond the dichotomies subject-object, man-nature. The following experimental paper is a reflection on this ongoing process: exploring how to engage with a situated idea of knowledge in a PD design project on a neighbourhood scale. ...
... In this particular case, we looked into Donna Haraway's work on situated knowledge (Haraway, 1988) as there she provides an epistemological framework to counter dominations and powers at play, to engage with diverse world-making projects, or "worldings" (de la Cadena & Blaser, 2018) but, most of all, to allow the vulnerability and the open-endedness. In short, we ontologised our PD process (Huybrechts et al., 2022b(Huybrechts et al., , 2022a, considering the interdependencies deeply connecting humans and their "worldings" to one another and to those of other agents such as plants, animals, mushrooms, bacteria and so forth. ...
... In short, we ontologised our PD process (Huybrechts et al., 2022b(Huybrechts et al., , 2022a, considering the interdependencies deeply connecting humans and their "worldings" to one another and to those of other agents such as plants, animals, mushrooms, bacteria and so forth. As Haraway teaches us, we should not be afraid of vulnerability but rather engage with it and dare to explore its unexpected potentials (Haraway, 1988). Within the project we engaged with a specific situated form of knowledge also to counter the temptation of "positioning" ourselves as designers in the PD process, and to embrace our own vulnerability as designers. ...
Sometimes the context in which we design urges us to question and rethink the work we do from a slightly different perspective. When working in Participatory Design (PD) processes, we do not necessarily question the hermeneutic paradigm we use nor focus on the idea of knowledge we engage with. This is certainly the case of this project, a neighbourhood Situated Vocabulary where the context literally urged us to rethink our approach to PD with the aim of mitigating social polarisations by embracing the perspective of marginalized (human and more-than-human) actors. To do so, we are compelled to address the epistemological issue with an idea of “situated knowledge” (Haraway, 1988) able to embrace relationality and go beyond the dichotomies subject-object, man-nature. The following experimental paper is a reflection on this ongoing process: exploring how to engage with a situated idea of knowledge in a PD design project on a neighbourhood scale.
... For these scholars, there is no stable women's point of view from which experiences emerge; rather identities are fluid and under constant construction (e.g., Butler, 2002). Overall, the above considerations highlight the situated nature of feminist knowledge (Haraway, 1988). Situatedness "is not just a place from which to know" but a place of negotiation about "which pieces of evidence to count and which to leave aside" (Code, 2006, p. 100, italics in original). ...
... A central feminist critique of knowledge production concerns the question of who is seen as a "subject" and who is positioned as a "knower" in research. Feminist theorizing highlights how women's experiences and knowing have historically been overlooked or disregarded in scientific inquiry (Code, 1991;Harding, 1986;Haraway, 1988). MOS scholarship is no exception in this regard. ...
... In this chapter, following the above-mentioned principles of posthuman feminism, which we conflate into Barad's (2007) concept of ethico-onto-epistemology, we will explore how that concept may inform feminist empirical research in management and organisation studies (MOS). The feminist posthuman and new materialist scholars that this chapter echoes include Karen Barad (2003Barad ( , 2007Barad ( , 2014, Rosi Braidotti (2013, Jane Bennett (2010), Elisabeth Grosz (2004), and Haraway (1988and Haraway ( , 1991and Haraway ( , 1997and Haraway ( , 2003, among others. ...
... First, it implies that the (sexualised, racialised, naturalised) researchers are part of the same agencement that contains their methods, the other human participants, the materials, and technologies, as well as discourses that are entangled or entangled 'in-between' the readers and the writers of the research texts. Positioning ourselves as researchers, inside the research agencement, is an implicit acknowledgement of the situatedness of knowledge, as theorised by Haraway (1988), and of its partiality, as theorised by Strathern (1991). This feminist epistemological positioning of the knowing subject continues the tradition of post-qualitative scholars. ...
... The notion that we could learn from the lives of women was expanded by Donna Haraway in her notion of "situated knowledges" (Haraway, 1988). In her critique of "the Gods-eye trick" and the universalised standpoint of "the Master" Haraway argued that a more reliable account of the world would require engagement from diverse views and life experiences. ...
... By establishing a critical gaze from the outside and starting inquiry from perspectives that are marginalised or excluded from dominant institutions and practices (in scientific as well as other contexts) we can plant the seed for a knowledge and an understanding of objectivity that allows for several alternative narratives, a more balanced view of the world, and broader relevance. Indeed, arguing for a perspective from outside I do not think, as some have claimed (Hekman, 1997), implicates innocent positions as somehow magically untouched by the effects and relations of power (Haraway, 1988) -she is, however, arguing that the relationship to power is not the same for all and that people on the margins have the capacity for providing other perspectives based in their everyday practices and expertise, which necessarily differs from those of the elite (see also Smith, 2005). This is a programme that seeks not to simply produce more insight into the lives of marginalised people, but which is oriented to a better understanding of the relations and institutions that shape the lives of all people, albeit in different ways. ...
... Soziologisch beschreiben lassen sich daher meist weniger die Kausalketten selbst in ihrer latenten Anonymität (Keller 2021), als vielmehr die Urteile und Reaktionen, die sie mittelbar hervorrufen. Und weil diese zum Großteil auf stark selektiven Informationslagen und überhaupt auf "situated knowledge" (Haraway 1988) Vorurteilsbehaftete Urteile gibt es bekanntlich auch in der soziologischen Theorie -etwa, wenn sie mit historischen Zerrbildern arbeitet. Der Beitrag von Daniela Russ, der sich einer Analyse der ideen-und wissenshistorischen Hintergründe der Energiewirtschaft widmet, entdeckt dieses Manko in jener ökologischen Denkbewegung, die die moderne Basisunterscheidung zwischen Mensch und nicht-menschlicher Natur mit Bruno Latour als Ursprung der ökologischen Malaise ausmacht. ...
... Hago este trabajo académico tanto sobre como en solidaridad. Como sostiene Haraway (1988), nuestro conocimiento es situado y parcial (en ambos sentidos de la palabra), por lo que es importante pensar a través de lo que ella llama 'conversaciones-no-inocentes' con varios otros, de modo que podamos fortalecer tanto nuestras solidaridades como nuestras comprensiones. ...
En una época de creciente (in)seguridad estatal, existen grupos que se están uniendo por su cuenta para construir seguridades alternativas noviolentas. Establecen conexiones a través de la distancia y la diferencia que se centran en la seguridad de los cuerpos (a menudo con moverlos), y aterrizan la geopolítica en la vida cotidiana. El término antigeopolítica se refiere a la resistencia a la geopolítica hegemónica (material o discursiva), más que en este tipo de esfuerzo por construir algo nuevo. La geopolítica feminista es una forma de antigeopolítica que no solo desmonta, sino que también junta las piezas de nuevas maneras, con definiciones más amplias de seguridad para más cuerpos en más lugares. Sin embargo, por lo general no se ha examinado esta práctica fuera del ámbito académico. Propongo el término altergeopolítica para un tipo de geopolítica feminista, para así ampliar los conceptos de antigeopolítica y geopolítica feminista. Defiendo el término como un recordatorio de fijarnos en las prácticas de base, en las formas en que los grupos hacen geopolítica en las calles, en los hogares, en las selvas y en muchos otros espacios “fuera de la página”. Aunque no consideren su trabajo como geopolítica, enmarcarlo de este modo puede abrir conversaciones fructíferas. Como académicos, tenemos mucho que aprender y ofrecer a través del pensamiento colaborativo con estos grupos sobre temas de seguridad. He estado haciendo esto con acompañantes internacionales en Colombia y acá presento su trabajo, y el de la comunidad de paz de San José a la que acompañan, como formas de altergeopolítica.
... Neben Positionierungen innerhalb der Streitfrage findet eine wissenschaftskommunikative Sensibilisierung für Rassismus als ordnungsstrukturierende Diskurslogik (Hall 2008: 127), für epistemologische Fragen des situierten Sprechens (Haraway 1988) und für die Traumaforschung (Butler 2006) statt. Sie führen mich zu meiner zweiten These: ...
... Historisch betrachtet waren feministische und wissenschaftstheoretische Reflexionen in den 1970er-und 1980er-Jahren Auslöser dieser Denkrichtung, welche zunächst die patriarchale Prägung von Wissensproduktion kritisierte und die Situiertheit von Forschenden und die Partialität von Wissen betonte (u. a. Haraway, 1988). Später wurde vermehrt die Agentialität von Materie und die Relationalität von Mensch-Technik-Natur-Verhältnissen herausgearbeitet (Bennett, 2010;Haraway, 1991), um nicht-menschliche Akteure als Teil sozialer Praxis und ihren (Macht-)Ordnungen einzubeziehen. ...
... Therefore, universalism implies processes of homogenization of knowledge, practices, and processes and the identification of practices that do not engage with local specificities and socio-cultural issues. Dominant Design, governed by the principle of universalization, has favored knowledge that transcends the realities involved, detaching them from their singularities and generating objective solutions to non-situated problems (Haraway 1988). ...
This paper bridges the discussion on a more ethical Service Design practice with the one on Dominant Design. It points out the neo-liberalist and late-capitalist roots of Service Design, which are often a barrier to envisioning ways for the discipline to be more inclusive and sustainable. A closer analysis of the user journey, the backbone of Service Design practice, highlights its critical structural issues and how it informs potentially harmful processes and outcomes. The exclusive focus on user and human-centredness prevents service designers from embracing an ecosystem, plural and antihegemonic practice.
... A narrative is broadly defined as an account of an experience that is told in a sequenced way, indicating a flow of related events that, taken together, are significant for the narrator and which convey meaning to the researcher (Saunders et al., 2007). Narrative research recognises that all knowledge is situated, embodied, and geographically placed, and that knowledge is socially constructed from personal experience and from interactions with others (Bruner, 2010;Haraway, 1988). ...
Entrepreneurial activity among women is achieving parity globally with those by men. However, critical factors which enable them to succeed, and barriers to women's entrepreneurship from a developing world context, often remain unknown and unaddressed. Five successful Maldivian women entrepreneurs participated in the narrative research, using semi-structured interviews, which explored their entrepreneurial journeys from inception to the current situation. Their stories demonstrate women entrepreneurs' resilience, vision for growth, and willingness to contribute to society through innovation, training, mentoring, and sharing of resources. Lack of effective financial and entrepreneurial exposure, limited awareness of business planning and management, limited government support for women's entrepreneurship, gender discrimination at multiple levels, and lack of political and technological savviness were barriers to sustainability of their entrepreneurship and for increased impact. These entrepreneurs' candid conversations can be beneficial to address structural barriers and to develop women entrepreneur-friendly policy and programs.
... being a woman, being a laborer-that affect not only how but also what we can know. One particular component of this claim is that those who are the worst off socially have distinct epistemic advantages generated from those social locations (Haraway, 2004;Hartstock, 2004;Hill Collins, 2004;Janack, 1997;Medina, 2013;Toole, 2019;Wylie, 2004). 1 Call this the epistemic advantage thesis. ...
One of standpoint theory’s main claims is the thesis of epistemic advantage, which holds that marginalized agents have epistemic advantages due to their social disadvantage as marginalized. The epistemic advantage thesis has been argued to be true with respect to knowledge about particular dominant ideologies like classism and sexism, as well as knowledge within fields as diverse as sociology and economics. However, it has yet to be analyzed with respect to ethics. This paper sets out to complete this task. Here, I argue that we have good reason to believe that the marginalized are epistemically advantaged with respect to moral knowledge overall, including moral facts other than those about the morally problematic features of systems of domination. To do so, I first articulate the connection between marginalization and the moral domain, drawing on the rich history of feminist and non-ideal ethics. Then, I argue that the marginalized are more likely to have several particular epistemic skills that are necessary to come to have moral knowledge. Utilizing real-world cases where moral knowledge is at stake, I show how marginalized agents have better access to evidence (broadly), as well as advantages distinguishing between considerations that are morally relevant and those that aren’t (sorting), determining the weight a certain piece of evidence has with respect to determining a moral matter (significance), and using concepts which bear on moral questions (conceptual competency). I close by considering the upshots my analysis here has for other areas of moral epistemology like moral testimony and expertise.
... Scholarship has long recognised the important nexus of gender, technoscience and environmentalism (e.g., [82]). Ecological modernisation's blending of economic growth and sustainability is visible in a number of the actions put forward by the airlines: fleet renewal, market stimulation for SAFs, and compatibility of passenger growth with emission reductions. ...
Despite growing recognition of the material impacts of fossil fuel extraction and use, many economic sectors remain highly dependent on these fuels. Amid growing pressure to-at a minimum-appear to be doing something , businesses increasingly communicate the actions they (seek to) take to reduce their environmental impacts. Oftentimes they aim to build a sense of compatible coexistence of the sector with particular modes of sustainability. For air transport, 'sustainable aviation' has emerged as a container term for a suite of actions proposed by sectoral actors in seeking to align the sector with social and environmental sustainability. This paper critically interrogates 'sustainable aviation' through an analysis of the websites and reports of 14 international and regional airlines. Our analysis reveals the multiple and diverse ways that dominant logics (1) underpin the status quo, (2) depend on 'the science', (3) support techno-organisational changes and (4) prioritise sectoral growth. By recognising the gendered nature of environmentalism, we suggest that 'sustainable aviation' can be viewed as an active enactment of aeromasculinities-a gendered system of thinking, being and doing which forecloses radical action and change required for a climate-safe and just energy future.
... formalismo jurídico que reduce el margen de maniobra crítica. Lo que deriva en la continuidad de la ilusión de que hombres y mujeres partimos de una situación de igualdad en la sexualidad que no está interferida por relaciones de poder estructurales y que el derecho es capaz de juzgar y resolver desde arriba, desde ninguna parte (from above, from nowhere) (Haraway 1988), desde la ausencia de punto de vista (point-ofviewlessness) (MacKinnon 1989), desde la hybris del punto cero (Castro-Gómez 2005). ...
La regulación penal española de los delitos sexuales ha sido recientemente modificada con el fin de incluir una definición de violación basada en el consentimiento. Desde un marco feminista, esta investigación socio-jurídica pone en cuestión esta reforma penal. En concreto, el objetivo principal es estudiar las potencialidades y limitaciones del elemento jurídico del consentimiento sexual para responder a las experiencias vividas por las mujeres y sus formas de performar el género. Recurriendo a las investigaciones del feminismo y el feminismo jurídico del siglo pasado que desmantelaron la política sexual heteropatriarcal, así como apoyándome en los enfoques feministas actuales relativos al consentimiento, expongo las sombras, las indefiniciones y las arraigadas presuposiciones que subyacen la construcción político-jurídica de este manido concepto. Para ello, utilizo principalmente el análisis crítico de políticas de Carol Bacchi con el fin de explorar el discurso de la política criminal española que rodea esta modificación penal. En mi análisis examino los documentos preparatorios de la enmienda legislativa así como determinados debates orales celebrados en el Congreso de los Diputados y en la Comisión de Igualdad. Los principales hallazgos muestran cómo esta política contradice y colisiona frontalmente con muchas contribuciones fundacionales de la teoría feminista en relación con violencia sexual. Sin embargo, apoyándose en discursos históricos más amplios de derechos humanos y derecho internacional y aludiendo repetidamente al movimiento social feminista, así como debido a la funcionalidad de la noción moderna de consentimiento en un sistema neoliberal, esta enmienda legislativa goza de un alto nivel de aceptación. The criminal regulation of sexual crimes in Spain has recently been modified in order to include a consent-based definition of rape. From a feminist framework, this socio-legal research calls this criminal reform into question. Specifically, the main objective is to study the potentialities and constraints of the legal element of sexual consent to meet women's lived experiences and their ways of performing gender. Drawing on the works of feminism and legal feminism of the last century that dismantled heteropatriarchal sexual politics, as well as relying on current feminist approaches to consent, I expose the shadows, grey areas, and deep-rooted assumptions that underlie the political-legal construction of this hackneyed concept. To do so, I primarily use Carol Bacchi's critical policy analysis in order to explore the Spanish criminal policy discourse concerning this penal modification. In my analysis I examine the preparatory works of the legislative amendment as well as selected oral debates held in the Congress of Deputies and in the Equality Commission. The main findings show how this policy contradicts and collides head-on with many foundational contributions of feminist theory in relation to sexual violence. Nonetheless, relying on broader historical discourses of human rights and international law and repeatedly alluding to the feminist social movement, as well as due to the functionality of the modern notion of consent in a neoliberal system, this legislative amendment enjoys a high level of acceptance.
... We turned to the "postcritical" theorizings of Latour (2004) and other scholars (Haraway, 1988;Love, 2010Love, , 2017 who have argued against the central mode of argumentation within academic discourse: critique. Within these authors' collective corpus of work, the common, and highly contentious, thematic is that academic criticism is a largely failed, fundamentally unassailable, and agonistic political project. ...
In this article, we explore one phenomenon that was ‘exposed’ by the ongoing multiple apocalypticpandemics of COVID-19, Trumpism, racism, science denialism, and misinformation: QAnon.We examine the limits of the concept and practice of ‘exposure’ by exploring how QAnon adherentsshare many processes and practices with critical theory-oriented academics. We employ themetaphor of the “UpsideDown”—taken from the television show Stranger Things—to analyze howQAnon creates inverse, even perverse, versions of the academic discourses and practices of criticalmedia literacy, critical thinking, feminism, and more. We end by asking “what is to be done”,where we argue that we should look for pedagogies that lie outside of the “critical thinking” mantra,specifically those currently being enacted by artists, activists, and journalists.
... Sedan snart trettio år tillbaka har också feministisk teknovetenskap gjort viktiga insatser för att studera hur teknik och genus hänger samman (t.ex. Haraway 1988). Översikter inom området pekar på att genusforskning inom miljöområdet fortfa-rande har en stor outnyttjad potential (MacGregor 2009). ...
Research demonstrates that gender configurations and environmental issues interact. Important studies have been conducted for example in ecofeminism, feminist techno-science and political ecology, focusing mainly on negative effects on women. Research on different forms of masculinities has, on the other hand, been modest, despite the fact that it is largely men who are responsible for our unsustainable world. The present article argues that it would be fruitful to develop masculinity studies within Environmental Humanities since this is an interdisciplinary field where different disciplines, such as cultural studies, environmental history, energy politics and literature studies, come together. Based on previous research on energy, environmental and climate politics, this article reveals three situated forms of masculinities, conceptualized as industrial, ecological and ecomodern masculinities, respectively. These masculinities are understood as always-in-the-making and part of material-semiotic antagonistic environmental discourses.
... The epistemological foundation upon which this paper is written appreciates the position of earlier feminist scholars that all knowledge is constructed within a context that must be understood (Haraway 1988;Harding 2003;Sridhar 2020). Therefore, discussions that explain the quality of processed Mukene ought to take into account the realities of women Mukene processors. ...
There is persistent uproar about the poor quality of processed Rastrineobola Argentea, commonly known as Mukene in Uganda. Efforts put into training women processors on quality control have not deterred poor handling. The purpose of this paper is to explain why discussions about ‘quality’, ought to take into account the realities of actors. Data was collected from 10 focus group discussions with women processors and 20 key informant interviews, at five fishing sites on Lake Victoria and Albert, and thematically analysed. This study applied gender analysis, a social sciences tool, to examine scientific realities about quality in Mukene processing, through the context and standpoint of women processors. Results show that women processors were aware that poorly processed fish was bad for human consumption and brought in low profits. However, challenges that are encountered, such as low operating capital, seasons interfering with sun drying and personal practical needs made compliance with quality standards problematic. We recommend greater access to friendly credit in order to raise the working capital and to economically empower women processors. Additionally, provision of drying technologies for efficiency, reduced drudgery and scheduled sensitization meetings for behavioural change are recommended. The paper affirms that the necessity to meet practical needs is a lived reality embedded in ascribed gender roles that are prioritized by women over scientific demands on controlling quality.
... I cannot return to where I was at the time things happened; insights and understandings come with time and space as I work through the research process. Therefore, I can only offer a partial, situated, view of my sensitivity to the research situation with all its inconsistencies and flaws (Haraway, 1988); I rely on working with and through extensive documentation to feel into the material as I produce it although, by its nature, all documentation is selective, incomplete, and abbreviated and, inevitably, excludes. ...
A capacity to reflect on experience and learn through it (reflective and reflexive practice) is deemed an essential part of ethical practice and research. Challenging traditional research approaches this arts-based, inter-disciplinary, Ph.D. project explores artistic practice as a research methodology, and how learning through experiences of ‘making’ things may enhance and amplify our understanding of the more affective aspects of human situations and experience. Grounded in the author’s artistic practice and learning through experiences of ‘making’, the author assembles and adapts frames from psychoanalysis, art (psycho)therapy, and the arts with/through which to observe and document their experience of an organisational situation. Describing the development of their method in three phases, analysis takes place through returning to revisit and rework artistic material produced, and engaging in conversation with the emergent material and others in response. Results take the form of artworks and artistic projects, including documentation of process. Emergent threads draw attention to the speculative, entangled, and affective nature of the research process, the reflexivity generated through moving and handling material, and the reflexive work of undergoing, foregrounding an ethics of responsibility, attention, and care for/of the body. As a space for imaginative encounter and performative enactment, and a site for reflexivity through which one may be pressed to notice and feel more acutely, the author argues that the research value resides in the capacity of this method to embrace complex relationalities, and engage our affective, ethical sensibilities in ways that may not emerge through more traditional approaches to reflective/reflexive practice(s). This has implications for both art therapy practice and research, amplifying the learning opportunities afforded by moving, modifying, and assembling things differently, the embodied ‘work’ of art as a method of enquiry, the cultural sensitivity of documentary fragments captured in/through various media and voices, and the value of collaborative endeavours where meaning is co-constructed in conversation.
... Still from interview with Voinha; Rio de Janeiro, Brazil;September 15th, 2018 By: Iury Salustiano Trojaborg producing knowledge. Such a gaze claims to have the capacity to see, but is itself unseen, to represent while escaping representation (Haraway 1988). Turning to questioning and listening, I attempt to destabilize such supposedly neutral orders (Siegmund 2006), and to create a performative setting that offers more presence than representation, more process than result, more manifestation than signification, more energetics than information (Lehmann 2006). ...
In this essay I analyze how the artifacts of questioning and listening became resourceful in the procedure of excavating the personal and political reasons behind the migration journey my maternal grandmother Voinha (who turned 100 years old on April 08th 2021 and passed away on March 06th 2022) embarked on in 1945 from Ananindeua and Belém (Amazon rainforest region) to Rio de Janeiro (BR); and further, my own immigration journey from Latin America to the Middle East and on to northern Europe, fifteen years ago. How coupling questioning with listening allowed an oppressed woman to speak for herself, fostering in this way dramaturgies that brought awareness to feminist empowerment as a means to tackle the colonial and patriarchal ways in which the Brazilian national identity, among many others, is constructed. The writing style is mainly anecdotal and based on conversations I had with Voinha on different occasions. The recordings of our last in-person encounter on September 15th 2018 became the foundation for the performance Feliz Aniversário, created primarily as a way of giving Voinha agency in telling her own migration journey. Excerpts of this audio and video footage will be further analyzed alongside this essay. The methodology adopted is autoethnography with the intention to offer nuanced, complex, and specific knowledge about particular lives, experiences and relationships (Adams, Jones, Ellis 2014). Within autoethnographical methodological tools, I delve on reflexivity with the aim of troubling the relationship between researchers ‘selves’ and ‘others’ and offering a re-examination of the paradigm modernity/coloniality as simultaneously shaped through specific articulations of race, gender and sexuality (Lugones 2007). The final intention is to analyze how turning back to my ancestors’ and my own experiences, identities, and their socio-political implications; how analyzing them according to gender and queer theories and from a decolonial perspective, could potentialize my current practice focused on autobiographical performance. One last important point to be acknowledged is my role as an artist-researcher examining the complex ethical and creative processes of working with intimate family memories, observing the growing necessity of developing dramaturgies of care and resistance (Malzacher 2008).
... Some feminist theorists produced significant attempts to overcome the impasse of radical deconstructionism. For instance, Donna Haraway (1988) argued that while any scientific representation of the past is partial, there are also situated and partial views -notably from "below", from the dominated, subaltern groups -that are crucial for debunking master narratives, a thesis that echoed the famous Black feminist manifesto known as the Combahee River Collective Statement (1977).22 In a seminal article on situated knowledge, Haraway maintained that there are specific ways of seeing (. . ...
... It is vital that the disciplinary posturings I have been discussing not be dismissed as mere instances of intellectual arm wrestling, cordoned off in a rarified academic realm, impacting only upon those whose primary aim is the production of their specific gendered identities and structures. It is true that Theory plays a prominent role in these productions; as Harrison, with reference to the work of Lutz (1995), Mafeje (1998), and Haraway (1988) argues, 'theory-making practices are integral to the formation and workings of situated knowledges…which are grounded in matrices of interlocking hierarchies of inequality and power, and materialized through historically-specific divisions of intellectual labor' (2016: 162). But the creation and implementation of Theory-far from what may often appear to be primarily a self-aggrandizing exercise, the goal of which is personal gain (of capitals both financial and cultural)-has important applications and implications. ...
This chapter explores in greater detail the motivations for and processes of the construction of masculinity within ethnomusicology. Understanding the centuries-long feminization of music in Western culture, anthropology and its methodology—fieldwork—are revealed as utilized in the creation of a specifically academic masculinity. However, while fieldwork is instrumental in the creation of one facet of masculinity (i.e., representation of a self marked by bravado, courage, intrepidness; the ‘anthropologist as hero’), it is argued that for the largely white, privileged male academic, recourse to such stereotypes alone is insufficient. As such, it is intellect and rationality, manifesting via the use and production of Theory (itself coded as masculine) that allow for the maintaining of power over the musical, the racialized Other, and the positivistic, feminized musicologist.
The Inevitability of General Educational Science as a Task. On the Reflective Foundation of the Discipline of Educational Science
The article justifies the inevitability of general educational science. However, this is no longer a given, because a quarter of all educational science courses do not require general educational science or the teaching of basic principles. General educational science provides basic, orientation and reflective knowledge. General educational science is unavoidable for a reflective educational science.
Education and the Inevitability of the Right to Look
The essay discusses the right to look as an outstanding perspective. In Education, the right to look – this can be demonstrated with the Bildungsroman – is driven by the premises of an ongoing critical reflection of what counts as Bildung , and of what justifies the methods leading to conclusions about this question, and it supports them.
The practice of West African Vodun – a term that describes both the spiritual knowledge system itself and its protagonists in the form of spirits and powerful, multifunctional material manifestations – is characterized by formal-aesthetic, content-related and material syntheses and accumulations. Processes of synthesizing and accumulating pictorial knowledge and meaningful material seems to not only legitimize but also increase the power of the imagery they use. Vodun and their images one would nowadays publicly encounter have a mnemonic function. They store aspects of past, present, and future, and are therefore part of powerful archives; certain modes and strategies of performative display are closely linked to material aspects of Vodun. Therefore, Vodun and their material culture are currently not only displayed in West African shrines. As part of artistic imagery and educative posts on social media, for example, they become part of decidedly contemporary imagery between questions of identity and alterity, accessible for a global audience; in European museum displays, they become part of the curators’ narrative. Taking a critical look at the entering of new spaces, like the ones of an European museum or the digital realm of the internet, questions about their (im)mobilization, appropriation, and continuous actualization arise. This chapter going to introduce certain aspects of the strong connections between the material culture and the display of Vodun in West African shrines, artistic positions and European museums to give some hints at the meaning and power of decidedly contemporary and globalized Vodun.
In this chapter, Nestorovic wants to demystify a simplistic interpretation of feminist geopolitics. He begins by mentioning the feminist movement that fights for the individual and collective rights of all underprivileged persons based on gender, religion, age, or race. These questions are universal and therefore geopolitical, and the author quotes Cynthia Enloe, who was among the first to talk about feminist geopolitics. Nestorovic goes further and analyzes how feminist authors introduced alternative methods in geopolitics like personal and reflexive epistemology. He finishes by analyzing all initiatives proposed by feminist geopolitics authors such as Diversity, Equity, and Inclusion (DE&I), the individual as the scale for geopolitics, as well as behavioral studies, which are of interest to corporations.
The reality of the Anthropocene performs on us through various esthetic spatial experiences. To undo the consequences of modernity, spatial designers are moving toward a regenerative (restorative and non-extractivist) way of thinking, doing, and being. Situated in the growing field of spatial dramaturgy, this article focuses on how esthetic experience can contribute to attitudes toward regenerative spatial design through collaborations with more-than-human entities. If spatial design moves towards a pluriversality based on relationships of interdependence, how can spatial design generate esthetic experiences of regeneration accordingly? How do we design experiences of interdependence? In this paper, we discuss the experimental practice of the TAAT arts collective, a transdisciplinary practice aimed at developing performative installations. The fieldwork (situated in Lithuania and the Netherlands) covers processes in which rivers — as more-than-human entities — are taking up a leading role as cocreators. In every location, the spatial dramaturgical development is based on methods of embodied experiences, scoring, cocreation, and written reflections. These methods are implemented to prototype “gestures of interdependence”. We will treat these as design gestures (attitudes and approaches) aimed at foregrounding unseen places (sites of extraction and exploitation) and unheard bodies (more-than-human entities that are silenced) in the field of regenerative spatial design. By revealing the agency of the unseen and the unheard in spatial design processes, we will broaden our understanding of “designing the unfelt”. In conclusion, a design score will summarize our findings. This score can be implemented in spatial design practices (ranging from scenography, installation art, architecture, and social practice) focused on generating embodied esthetic experiences of regeneration.
How does your own body affect your research? How do we deal with unpleasant moments of being called out, misread, ignored or approached by other courtroom attendees during fieldwork? And how do these moments differ, if we investigate powerful institutions (the court, the police, the judge) vs. marginalised objects (the defendant on dock or their families and friends, co-present in the audience)? By drawing down on field research on anti-terrorism-financing trials in Germany and the Netherlands and by bringing into light our own positionality and objectives at stake, we offer some learning from our own fieldwork experiences and how to circumvent risk and turbulences at stake, by entering court spaces, especially those of special public interest, wherein Islamophobic stereotypes, gender-rendered assumptions and police-based information on war scenes and multiple forms of individual contributions herein come into play, which have enables certain modes of proliferation in combats scenes in Syria and Iraq, but also influence discourses on migration and anti-Muslim-resentments back home in Europe.
Wie verhandeln Fans von Vampir-Serien in ihren Texten Themen wie Geschlecht, Sexualität, Familie oder Beziehungen? Und bringen sie in ihren Geschichten queere Utopien hervor? Denise Labahn untersucht die Aus- und Verhandlungen von Hetero- und Homonormativität durch Fans am Beispiel von Fanfictions zu den TV-Serien »Vampire Diaries«, »Buffy« und »True Blood« sowie einer Online-Gruppendiskussion mit queeren Produser*innen. Die empirische Studie verbindet u.a. Ansätze der Queer Theory und Fan Studies. Sie zeigt, wie Fans in ihren kollektiven und kollaborativen Entwürfen alternative Welten erschaffen sowie Verwandtschaftsverhältnisse und Beziehungen queeren - und so einen Beitrag zu vielfältigen Repräsentationen leisten.
Bu çalışmada, tarafsızlık ve nötr olmak anlamına gelen, bütünselleştirici geleneksel nesnellik, bedensel perspektifi ve bilginin konumluluğunu reddetmesi bakımından eleştirilmiş ve bunun yerine Donna Haraway tarafından önerilen konumlu bilginin nesnelliği, kavram sistemlerinin metaforik doğasına dayandırılarak açıklanmıştır. Bu amaçla, birinci bölümde, bütünselleştirici nesnellik miti ele alınmış, Thomas Nagel’in nesnelliğe ulaşma sürecini anlatan üç aşamalı formülü örnek çerçeve olarak kullanılmıştır. İkinci bölümde, George Lakoff ve Mark Johnson’ın kavramsal metaforlar görüşü, bedenlenmiş, konumlu bir nesnellik olanağını sunması bakımından önerilmiştir. Bu amaçla, imge-şemaları aracılığıyla kavramsal sistemlerin nasıl oluştuğu, bu oluşum sürecinin beyinde nasıl gerçekleştiği, dile nasıl yansıdığı örneklerle desteklenerek gösterilmiştir. Son bölümde, Haraway’in konumlu nesnellik görüşü tanıtılarak, kavramsal metafor fikriyle ilişkisi kurulmuştur. Buna göre, kavramsal metaforlar, anlamı doğuran kavramsal sistemlerin bedenin perspektifinden yoksun bir nesnellikle değil, bedenin konumlanmışlığı bağlamında kurulduğunu ve bilme pratiklerinin de bu bağlamın ürünü olan bir nesnellik içerdiğini gösterirler.
Les dernières décennies ont été marquées par l'émergence d'une vaste littérature sur les processus de précarisation. Deux grands axes de recherche ont marqué les approches sociologiques. Le premier - développé principalement dans le domaine de la sociologie économique - s'est concentré sur la "précarité" du travail étudiée dans les dimensions structurelles qui ont progressivement érodé le régime d'emploi fordiste pour une partie croissante de la main-d'œuvre. La deuxième ligne d'investigation - sur la "condition précaire" et l'ontologie précaire (précarité) - se concentre sur l'expérience subjective qui dénote une condition si étendue qu'elle devient une précarité existentielle, qui imprègne la vie entière des individus. L'accent est mis ici sur les effets de la précarité non seulement sur le travail, mais aussi sur la vie et la subjectivité. Partant des résultats d'une série de recherches menées principalement en Italie, cette contribution se concentre sur cette deuxième ligne d'investigation, à la lumière de la pandémie de Covid-19.
Data has become a key format for activists to visibilizar (make visible/call attention to) and denounce social issues. Drawing on the concept of "artivism," we name as data artivism those works that visually intervene in the contestation around an issue by mobilizing art and craft as a form of resistance and as a method to visualize data. In this commentary, we share three examples of data artivism on the issue of feminicide. Our aim is to inspire the fields of critical data and data visu-alization studies to engage more deeply with art and find common language with artists, activists and advocacy groups (particularly those in Latin America), who are going beyond conventional visualization to reveal a range of alternative ways to mobilize data.
This article presents an interdisciplinary conversation between the authors discussing the potential of cultivating a feminist, embodied, ecological approach to screendance and environmental attunement in video dance performance. It draws from Lux Eterna’s artistic research and body of work including the film AURA NOX ANIMA (2016) filmed on the sandy dunes in Anna Bay, New South Wales, Australia, and her current development in dance film production: THE EIGHTH DAY (2023) in conversation with Sarah Pini to consider the presence and embodied situatedness of the artist-maker in shaping visual experience in screendance. Through open-ended interviews to one another, the authors ask if the cultivation of an ecological perspective can offer forms of resistance to hegemonic modes of seeing and experiencing the body on screen. These reflections are theoretically contextualized through establishing their relation to ecological frameworks, feminist literature and an ethnographic approach to dance and the lived body. With this dialogical article, the authors invite a reconsideration of the notion of place and emplacement as key elements informing processes of screendance and aesthetic experience.
The aim of this paper is to analyse and discuss critical aspects of practicing women’s studies and the complex politics involved in it, including the changes in how feminist voices have been articulated, based on the example of the Centre for Women’s Studies ( cws ) in Zagreb. In addition to a descriptive and historical contribution, a lens of epistemic injustice and feminist epistemology will be used to analyse primarily the processes of independent education organized by the cws . The notions of testimonial and hermeneutical epistemic injustice as well as epistemic credit and epistemic authority are used to discuss aspects of independent feminist education at the cws in Zagreb, including formal pedagogical aspects (feminist classroom), the content studied, and issues of epistemology (critique of androcentrism). In addition to the study of relevant literature, this paper methodologically relies on the analysis of documents on changes in the study programme and semi-structured informant interviews with women active in the work of the cws .
Maltese archaeology has long been bedeviled by the Mother Goddess debate pitting Mother Goddess (MG) adherents against professional archaeologists. Both groups largely talked past each other without deriving much mutual benefit. This contribution argues that despite their indubitable differences, both MG adherents and academic archaeologists shared a common tendency: they adopted contemporary representations (works of art by the former, other examples of social formations by the latter) to read into their material. The former did this largely through metaphor (e.g., a temple plan is the outline of the Mother Goddess, a temple entrance is a vagina, etc); the latter through analogy (Malta’s Temple society is similar to Easter Island: small, monumental, and terminal). Oversubscription to our models impedes us from adapting them. On the one hand, MG theorists failed to consider that far from being ‘natural’, female corpulence and sexuality may have been harnessed for matrimonial alliances and reproduction. In short, it had a this-worldly politico-aesthetic component, rather than an other-worldly numinousness. On the other, professional archaeologists may not have appreciated that artistic renditions based upon metaphor employ an “imaginative rationality” that can provide provocative insights. This chapter argues in favour of modifying the ‘Chiefdom model’ to entertain alternative modes of political mobilisation and surplus extraction, such as an oscillating ‘big- manism’ as a reaction to the declining resources.
More than ever, humanity relies on robust scientific knowledge of the world and our place within it. Unfortunately, our contemporary view of science is still suffused with outdated ideas about scientific knowledge production based on a naive kind of realism. These ideas persist among members of the public and scientists alike. They contribute to an ultra-competitive system of academic research, which sacrifices long-term productivity through an excessive obsession with short-term efficiency. Efforts to diversify this system come from a movement called democratic citizen science, which can serve as a model for scientific inquiry in general. Democratic citizen science requires an alternative theory of knowledge with a focus on the role that diversity plays in the process of discovery. Here, we present such an epistemology, based on three central philosophical pillars: perspectival realism, a naturalistic process-based epistemology, and deliberative social practices. They broaden our focus from immediate research outcomes towards cognitive and social processes which facilitate sustainable long-term productivity and scientific innovation. This marks a shift from an industrial to an ecological vision of how scientific research should be done, and how it should be assessed. At the core of this vision are research communities that are diverse, representative, and democratic.
The vast microbial biodiversity of soils is beginning to be observed and understood by applying modern DNA sequencing techniques. However, ensuring this potentially valuable information is used in a fair and equitable way remains a challenge. Here, we present a public engagement project that explores this topic through collaborative research of soil microbiomes at six urban locations using nanopore-based DNA sequencing. The project brought together researchers from the disciplines of synthetic biology, environmental humanities and microbial ecology, as well as school students aged 14–16 years old, to gain a broader understanding of views on the use of data from the environment. Discussions led to the transformation of ‘bioprospecting’, a metaphor with extractive connotations which is often used to frame environmental DNA sequencing studies, towards a more collaborative approach—‘biorespecting’. This shift in terminology acknowledges that genetic information contained in soil arises as a result of entire ecosystems, including the people involved in its creation. Therefore, any use of sequence information should be accountable to the ecosystems from which it arose. As knowledge can arise from ecosystems and communities, science and technology should acknowledge this link and reciprocate with care and benefit-sharing to help improve the wellbeing of future generations.
Computational Mama met with Diwas Raja Kc for an online conversation about her practice in relationto artist-led public pedagogies. Computational Mama’s work explores live coding and computationalthinking as forms of friendship and care. She currently lives in Udaipur, India, in a multi-generationalhousehold of all women and her 5-year-old son. In this rich exchange ranging from feminist theorists,artists, and coders, they discuss how she chose this moniker as care-giving and motherhoodincreasingly impact her practice and strategies of creative facilitation with community.
This paper examines the concept of communitas in practice (as a loanword from cultural anthropology and social sciences), what it is and what it can offer creative writing, to test whether it might apply to different creative practice settings. Specifically for this essay, the setting is WrICE (Writers Immersion and Cultural Exchange program) and the research project examining WrICE as the object of its enquiry (Australian Research Council Discovery Project entitled “Connecting Asia-Pacific Literary Cultures: Grounds, Encounter and Exchange”). If we think of communitas in the way anthropologist and poet Edith “Edie” Turner likes to describe it as (un)structured ritual, a condition for creativity, a space where the intensity of feeling or joy can arise (2012), how might a communitas unfolding look and feel as we practice creative writing? How might we think about communitas and what would it mean to do communitas as creative writing method, as drawing-as-method? Also, how might communitas be performed on the page in an academic context such as this: can we as researchers enact or embody communitas?
Learning design happens in collaboration with people. Our accountability to those people is nurtured through an understanding of the relationship between those people and the contexts they inhabit, as well as our own positions in the world. Issues of power and responsibility emerge from these relationships and positionings that impact our expectations, decision-making, and ultimately, our designs. Negotiating these relationships can be complex, demanding sensitivity, understanding, and transparency on the part of the designer. This chapter offers an introduction to the constructs at play when designers place accountability at the forefront of their work.
This article reviews BAVO’s recent publication, Too Active to Act, Cultureel Activisme na het Einde van de Geschiedenis, which forms a critical analysis of cultural production and activism in The Netherlands. This publication is then used as an occasion to question, in more general terms, the possibility of a form of social engagement that is situated and embedded in the real, that is within the system [rather than processed through theory, ideology or oppositional critique]. It argues that, in order to address this question, one needs not just to question what practice can or should do (in order to guarantee criticality, for example), but one also needs to revise the meaning of being ‘marginal’ once we are within the system, and the role of theory in the ‘anti-theory setting’ described by BAVO.
Highlighting the silencing of same-sex desire that marked both the early days of the AIDS crisis and the Pulse nightclub massacre, this chapter presents an overview of the monograph’s main contention: that such silencing continues, in both overt and covert manners, within a disciplined, Western academic sphere. Taking the recent relationship between ethnomusicology and queerness as meriting not celebration but scrutiny, it is argued that both disciplinary sites are undergirded by a gendered ‘metaepisteme’ driven by a masculinity indissolubly linked to a monologic, Eurocentric, exploitive coloniality. Ultimately, it is the embracing of ‘negative’ emotions and an affectively motivated future—marked, in part, by a self-silencing—that offer the possibility of a truly dialogic, equitable, postdisciplinary future for explorations of sound, music, sex/uality, and other as-yet unknowable/unnamed sites of inquiry.
Foregrounding the fetishization of textually represented ‘of-color Others’, the indissoluble links among sex, gender, sexuality, and race are exposed as responsible for the injunction against same-sex desire within the discipline. Surveying the history of whites’ fantastic constructions of these Others’ imagined inherent masculinity and heterosexuality, as well as the exploitation of their cultural production (including music) for the construction of the ethnomusicologist’s own gendered identity, homophobia is shown as concomitant with an unspeakable homoerotic/homophilic desire. Moreover, recent calls within anthropological research to abandon theory-driven distancing between researcher and subject—to instead share in experiential/sensual space—render any acknowledgment of same-sex desire highly dangerous, capable of exposing the precarity of gendered identities as well as the asymmetrical power relationships structuring ethnographic research.
This chapter explores one of the most significant animating forces shared by ethnomusicology and queerness: the ambivalence toward and inadequate engagement of the material, experiencing, sensate/sensual body, an extraordinarily rich site for explorations of sex/uality, auditory expressive culture, and the social. Highlighting the extent to which the ideological/discursive (often wedded to identity and/or politics) results in a desexualization/despecification of desire in both disciplines, it is argued that it is exactly embodied homo sexual desire, so anathema to ethnomusicology, that is needed to discomfit and thus dislodge the discipline’s deep homophobic structuring. Ultimately, an embrace of the erotic, and the corporeally sexual, offers myriad possibilities for exploring the complexities of sexuality, race, and multiple sociocultural dynamics occluded by the decades-long, nearly exclusive focus on the textual/discursive.
The article shows how film can disrupt human-centred discourses about the use of video technology in qualitative research. Inspired in particular by Deleuze's film philosophy, a detailed analysis of an “ordinary” event in an early-childhood institution gestures at some of the possibilities that the manipulation of technology can offer. Filmmaking practices, such as framing, tracking, speed changes, reverse motion and use of sound, shape what counts as “data” and offer alternative modes of analysis that include more-than-human bodies. These playful techniques draw attention to how video technology can play a democratising role in qualitative research by paying more attention to the digital, the sensory and the visual and relying less on language as the mode of enquiry. Grounded in post-qualitative approaches of performativity, we indicate the radical implications of the ontological and epistemological paradigmatic shift in agency and causality when disrupting anthropocentrism in qualitative research.
El artículo busca explorar desde una mirada posthumanista la red de relaciones que se establecen en torno a la tejuela de alerce. La tejuela de alerce posee una historia interesante, desde los albores de la conquista en el sur de Chile, donde se usaba, sobre todo, para la construcción de viviendas e iglesias, generando un oficio, el tejueleo, y una serie de prácticas presentes hasta el día de hoy. La mirada de Donna Haraway, en lo que respecta a la construcción y recolección de historias, nos permite indagar en otros territorios ligados a la tejuela. Interesa osar y tensionar la imaginación, en vistas de descubrir la riqueza que la interacciones entre el bosque de alerce, la tejuela y los humanos manifiestan. En tiempos de crisis ecosocial se nos exige llevar al límite ontologías y epistemologías, de ese modo el posthumanismo parece propicio para realizar un camino tentacular hacia un futuro multiespecie que nos libere de la debacle del Antropoceno.
As linhas teóricas hegemônicas do direito são construídas a partir de epistemologias eurocentradas, elemento este fundamental para pensar a produção do direito enquanto exclusivamente estatal e, por óbvio, reprodutor dos diversos eixos de dominação que operam de modo imbricado, como raça, classe e gênero, para manter a estrutura de dominação colonial. Neste artigo, partindo do pensamento feminista decolonial, pretende-se propor métodos possíveis de (re)leitura de decisões judiciais a partir de uma perspectiva do Sul. O texto é iniciado por uma análise sobre o pensamento decolonial, suas origens e quais são suas leituras sobre as estruturas de dominação capitalistas. Na segunda parte, tendo em vista que muitos dos movimentos sociais e apoiadores buscam no direito internacional dos direitos humanos um arrefecimento da barbárie racista e patriarcal, será feita uma análise especifica sobre a perspectiva decolonial sobre esta seara. Ao fim, será feita uma proposta metodológica a partir de Ochy Curiel, somadas à inter-historicidade e antropologia por demanda de Segato, situada a partir da ideia de dororidade de Vilma Piedade, para observar se a jurisprudência internacional reifica a invisibilidade das violações estruturais mantidas pela colonialidade ou rompe com seu pacto de silêncio. PALAVRAS-CHAVE: jurisprudências; dororidade; epistemologia por demanda.
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