Search Results (30)

Drawing on the epistemological tradition of feminist care theory and care ethics, this article analyzes Boris Groys’s contribution to the philosophy of care in order to highlight the implications of care issues in the context of art, which is an important reference point for both his and my own investigation. After an introductory overview of the problematic and conceptualization of care, I address Groys’s position. I then provide insights into feminist care ethics and the philosophy of the body, care aesthetics and care work, before turning to art care. In a concluding synthesis, I argue for a different philosophy of care in the light of a reorientation of our understanding of care work in general and in the art world in particular. Methodologically, I combine philosophical exegesis and critical theory, referring to the feminist critique of the Western philosophical tradition as expressed in Groys’s work. I remain at the discursive level of the philosophical study of care and its dialog with the broader field of feminist theory and care ethics, including in relation to care work and art care in the contemporary museum economy. Full article

This article proposes a conversation on the limits and possibilities of collectivizing the way in which we generate and inscribe knowledge within the terms of a political economy of knowledge production and circulation regulated by hierarchies of academic and non-academic classifications, as well as those that demarcate centres and peripheries domestically and internationally through racial–gendered distributions of authority. To this end, it explores a series of collective projects elaborated within the GlobalGRACE network in Brazil (Global Gender and Cultures of Equality), which experiment with residency methodologies designed to create the necessary infrastructure for a redistribution of power, knowledge, and authority in investigations on racial–gendered violence in the peripheries of Rio de Janeiro. As collaborators in this research–action project initiated in 2018 with the Observatory of Favelas of Rio de Janeiro, here, we mobilize two of these collective projects as case studies—the dance residency of Cia Passinho Carioca and the Free School of Arts ELÃ residency—so as to reflect on our ways of knowing and experiencing racial–gendered inequalities in context. In this way, it becomes possible to propose not only questions around the production, erasure, and appropriation of knowledge but also possibilities for the broad-based circulation of dissident knowledge practices and the subsequent displacement of established authorities in the field, notably by means of a disobjectification of subjects of knowledge and exercises in authoring in the first-person plural. This entry point into the conversation on who has the power to know and control the meanings of intersectional inequalities enables a focus on practice, pedagogy, and methods to unpack the ethical and epistemological questions at hand. By centring the problem of authorship, we argue that feminist and decolonial approaches to knowing, teaching, and learning need to effectuate redistributions of power and the construction of politico-epistemic infrastructure if we have any chance of cultivating the conditions needed for liberatory knowledge practices. Full article

The article engages in the undisciplining of the study of religion and proposes two central concepts/approaches for how to do so: the pluriverse and materiality. But what is undisciplining? And is it needed? To frame the undisciplining of the study of religion and render visible how I conceive of it as a needed practice, the article discusses the relationship between knowledge, materiality, power, and transformation. This relationship is concretized by prioritizing critical decolonial perspectives from the South African context. Here, I center materiality and the material effects of colonial discourse and epistemology as critical entry points. I also highlight the importance of embodied approaches to knowledge, illustrated through decolonial feminist engagements with post-qualitative methodologies. Informed by these critical insights, I unpack the concept of the pluriverse and highlight its epistemic and methodological relevance for the undisciplining of the study of religion. (Re-)turning to materiality, I foreground materiality as a creative and critical knowledge framework and argue for the varying ways it may function for rethinking and undisciplining the study of religion. Full article

Obstetric violence (OV) is a form of gender-based violence (GBV) that arises from the medicalisation of childbirth and the systematic devaluation of women’s bodies during pregnancy, childbirth, and the postpartum period. Recognised as a violation of sexual and reproductive rights, OV reflects historically constructed power relations and highlights the need for public authorities to provide guarantees. In Portugal, OV has historical roots and continues to be an obstacle to the realisation of constitutional principles such as human dignity. Based in an intersectional feminist epistemology and the social constructionist approach, this study was conducted using an exploratory qualitative approach. Ten r7495/2006 acialised Brazilian women were interviewed to examine their experiences of OV during pregnancy, childbirth, and the postpartum period in the Portuguese NHS, through the lens of reproductive and sexual rights. The interviews revealed dehumanising and discriminatory treatment, highlighting the lack of respect for these women’s autonomy, dignity, and rights. These experiences of OV during pregnancy, childbirth, and the postpartum period affected the participants, leading to trauma and significant negative impacts on their mental, sexual, and reproductive health. This research on OV is crucial to advancing global reproductive justice, as it challenges structural inequalities and places racialised Brazilian women at the heart of the struggle for universal human rights and equality in sexual and reproductive healthcare. Full article

This study explores the perspectives and experiences of three Muslim female headteachers in Islamic schools in England, each with over twenty years of experience, to understand how they perceive and negotiate their leadership roles. Using Allama Muhammad Iqbal’s theory of agency and structure, nine semi-structured interviews were conducted in three phases: 2010–2012, and 2018–2020. The rich longitudinal data, despite the limited sample size, provided an in-depth understanding of emerging themes around Muslim women’s leadership in British Islamic schooling. Analysis reveals that these headteachers conceptualise leadership through the Islamic principles of imāmah (spiritual leadership), qiwāmah (guardianship), and amānah (trusteeship), emphasising ethical responsibility, continuous learning, and service-oriented leadership. Their leadership within this framework is neither submissive to men’s authority nor rivalling it but acts as an autonomous agency through the Tawḥīdi (Oneness of God) theological framework and akhlāq (ethical framework), defending chosen values within the Ibādah (worship; acts of devotion to God alone) context. Motherhood is seen as intrinsic to their leadership, with nurturing, guiding, and supporting roles extending from home to school, challenging the dichotomy between private and public spheres. This paper contends that the current educational leadership models are predominantly Western, failing to capture the unique experiences and perspectives of female Muslim leaders who reject framing their perspectives within feminist parameters. Advocating a decolonised approach, centring these women’s coherent religious conceptual frameworks, the study suggests that these leaders’ practices offer a unique perspective on educational leadership, blending spiritual, ethical, and communal responsibilities, and calls for further research to explore the identified themes in broader contexts. Full article

This article explores the concept of inclusive education in contexts of forced displacement, where refugeehood intersects with special educational needs and disabilities (SEND), as well as gender, poverty, and overlapping forms of discrimination. Drawing on extensive engagement with a refugee-led, non-formal educational organization in Lebanon, we revisit inclusion for refugee children with SEND through a bottom-up lens. We consider inclusion within Lebanon’s sociopolitical landscape, focusing on a community of educators, most of whom are refugees themselves. Grounded in decolonial feminist epistemologies and critical refugee studies, we highlight the role of educators as cultural actors who employ engaged pedagogies to humanize the educational experiences of refugee children with SEND. By challenging traditional top-down, outcome-oriented policies that focus solely on structural access, this paper advocates for an alternative framework based on refugee educators’ orientations to working with children with SEND. This framework prioritizes holistic, context-sensitive approaches to inclusion and underscores the importance of humanizing education for refugees. Full article

Media ethics has long been haunted by the question of representing human beings’ vulnerability to violence. While journalism and photojournalism have an obligation to report on the realities of violence and suffering in the world, the “spectacle of suffering” is fraught with ethical dilemmas. In this essay, I seek to theorize the ethics of vulnerability to violence in media representation. As a starting point, I argue for the politics of embodiment as a generative process that constitutes differential vulnerabilities. I move then to consider the way embodied vulnerabilities play out in the media, as exemplified by recent events such as the Black Lives Matter and MeToo movements as well as in times of war, from Vietnam to, more recently, Ukraine and Israel/Palestine. This leads to considerations of spectatorship: who looks and who is looked at? How are these relations of gazing related to the vectors of social and geopolitical power? Are images of embodied vulnerability simply media spectacles that reinforce power hierarchies, or are they powerful prosocial messages that might mobilize humanitarian activism? To address these epistemic questions, I propose that the feminist ethics of care encompasses an invitational rhetoric that can guide media praxis. Care ethics is aligned with various religious epistemologies, and because of that, I argue for it as an umbrella framework that has application in a variety of national and cultural contexts. Full article

Formal language: This paper discusses inclusive research and epistemic justice by using an example of a published study the authors conducted on intellectual disability and sexuality in supported living environments. Our study addressed taboos and pushed boundaries in content and methodology through two ways of inclusive research: (1) the second author of this paper who has an intellectual disability was a main researcher in the study; and (2) we interviewed people with intellectual disabilities about their own experiences as well as their desired solutions to obstacles they face in their supported living environments. Their input was centralized in the final research report. This method challenged the epistemic injustice of who have historically not been ‘allowed’ to produce knowledge in research. This paper offers historical insight into epistemic injustice as well as relational approaches from critical disability studies and non-Western understandings of disability that ‘rethink’ disability and that can thus promote epistemic justice in academic theory. By addressing both practice and theory in this paper, we aim to contribute to the growing body of inclusive research and to the epistemic justice of people with intellectual disabilities. Plain language: (1) Epistemology = thinking about knowledge, producing knowledge, sharing knowledge. (2) In history, people with intellectual disabilities have often been excluded from participating in this. This is called epistemic injustice. It is caused by the discrimination of people with intellectual disabilities (ableism). (3) Performing inclusive research with people with intellectual disabilities challenges this. It contributes to epistemic justice. Researchers and interviewees with intellectual disabilities can bring knowledge from lived experience into research. (4) Knowledge from lived experience has not always been valued in traditional research. That means we also need to think differently about ‘knowledge’, and about ‘disability’ and its ‘value’. (5) Discrimination based on disability has a long history. For instance: during colonialism by European countries (starting in the 15th century), false ideas about ‘poor health’ and ‘low intelligence’ were already used to justify slavery. People with disabilities have often been locked away or even killed because they have been seen as ‘less valuable’. These ways of thinking still exist. They influence our understanding of ‘epistemology’ because they decide whose way of thinking and way of life is valuable or not valuable. We need to change this way of thinking. (6) Some academic fields that help are critical disability studies, indigenous studies, and feminist posthumanism. These fields challenge ableist ways of thinking. They can help us understand disability as something that is not negative or less valuable, but simply part of what makes us human. Full article

In order for scientists and technologists to describe many of their objects, they must observe at a scale that exceeds typical human experience. Atoms and ecologies, microbes and galaxies all exist at scales that require retroactively reconstructing a picture (whether rendered visually, through an alternative visualization, or simply pieced together as a description) of what human perceptual apparatus usually does not observe. Scale is also central to the production of artwork that uses changes in scale to help us examine the world differently, disorient our normalized ways of experiencing, and direct us to new objects and new relations. This article examines these problems of scale as they are shared between art and science, analyzing contemporary artists whose works highlight core aspects of scale. In examining these artworks together, we demonstrate that scale presents one way of clarifying when and how science runs us into basic questions at the core of many artistic practices. Full article

Affective economies align people and places according to identities and emotional capital, particularly during compound crises such as COVID-19. Through an embodied research approach, affect becomes an integral part of furthering knowledge production within crisis management to understand individual and community resilience. This research explores how affective dimensions express individual and community resilience as part of crisis and disaster management of tourism-based economies. We contribute knowledge of sustainable destination management in the context of intermountain western gateway communities (IWGCs) to center residents as primary stakeholders within conservation and resilience planning. The IWGC of Nederland, Colorado, is presented as a microcosm of change through which the lived experiences of residents during COVID-19 are analyzed. This approach embraces the potential of affective scholarship for conservation and destination planning through creative qualitative methods of inquiry. Within a crystallization methodology guided by a feminist new materialist epistemology, we incorporate residents’ creative expressions to understand how affective dynamics influenced resilience throughout compound crises. Findings are presented via three themes including affective dimensions of resilience, identity, belonging and responsibility, and affective tourism economies. Affective knowledge centering resident experiences may inform future planning for crisis and disaster management across IWGCs and other gateway communities balancing tourism, conservation, and community planning. Full article

This personal narrative is a critical reflection and affirmation letter to Black women. Throughout this commentary, at the end of each section, I have included what I call “gems”. I hope they serve as a manifesto for our collective healing from working in institutions that center on the ideologies and practices of dominance. This piece particularly focuses on the dominant ideology and practice of “whiteness” within institutions as a surveillance tool through policy that directly impacts Black women’s wellbeing through gender anti-black racism. Through storytelling and drawing on Black feminist scholarship, this narrative exposes the challenges I faced with institutional policies and practices as I pursued my career in both academia and social service work. Throughout this narrative, I highlight how the undercurrent of whiteness is embedded in the foundation of institutional policy and practices. This narrative serves as a demand for institutional accountability and reckoning with the coloniality of epistemology and ontology. There is a great emotional toll for Black women who are confronting and resisting gendered anti-black racism with deep internal struggles and triumphs. The violent institutional practices seek to eclipse Black women’s ability to dream, imagine and create. Whiteness is centered in institutional infrastructure, serves as a distraction, and impedes our ability to conceptualize the world we desire. We deserve to have imagination in our work. This narrative is a reflection of the harm of whiteness, a guide for Black women academics, a manifesto for change, and a testament to our humanity. Full article

This article argues for incommensurability, incoherence, and difference as the grounds through which to think about sexualized harm and its redress. It seeks to remove the “me” from the “too”, and to instead consider the structures of white supremacy and neocolonial power that have facilitated white Western feminists’ ability to participate in shaping a hegemonic discourse of sexualized harm and its transnational travelling. The article traces the author’s personal genealogy of rights work in the context of shifts in international jurisprudence in relation to wartime sexualized violence. It looks back and reflects on an eight-year feminist participatory action research project that accompanied 54 Mayan women protagonists who survived a multiplicity of harm, including sexual violence, during Guatemala’s 36-year genocidal war. The project documented the protagonists’ engagement with transitional justice mechanisms, including a paradigmatic court case and a national reparations program, as part of their struggles for redress. The concept of “protagonism” is used to understand agency in the aftermath of genocidal violence as relational, co-constructed, and imbued with power. The meaning of sexualized harm is always “in-translation” between Western and Mayan onto-epistemological positionings, as Mayan women seek to suture land-body-territory in their multifaceted strategies for redress that engage but always exceed rights regimes. Full article

This article theorizes Islamic feminism as a form of ‘friendship with/in tradition’, drawing creatively on Sufism. It unpacks these feminist friendships as forms of ‘radical, critical fidelity’ which includes commitments and loyalties to tradition while simultaneously engaging critically with sexism, patriarchy, and homophobia. Core epistemological and ethical concerns are explored, including the nature of relationships to tradition; analytical methods for engaging with Muslim tradition from a gendered lens; religious authority and authoritarianism; and most significantly, engaging with emancipatory horizons of imagination that are attentive to the contemporary axes of power and privilege. The paper turns to rethinking approaches to hierarchy and possibilities for abuse, focusing on the shaykh–murīd and broader teacher–student relationships. It presents a nuanced approach to engaging with hierarchies as a serious analytical category that requires attention. Positing fluidity, transparency, and accountability as central to cultivating responsible hierarchical practices, the article suggests that friendship as a modality of relationships can contribute to such positive transformations. This article, emerging from a project on Muslim feminist ethics, presents creative theorizations of Islamic feminism as a liberatory project of human and divine friendships, inspired by Sufi ideas of walāya. Full article

In his last writings, Wittgenstein repeatedly addresses the question of how our concepts relate to general facts of nature or human nature and how they are embedded in our lives. In doing so, he uses the term “pattern of life”, characterizing the complicated relationship between concepts and our lives and how our concepts “are connected with what interests us, with what matters to us” (LWPP II, 46). But who is this “us”, and whose interests manifest in the concepts we use to designate patterns of life? What if certain concepts—or their absence—are exclusionary, discriminatory, or otherwise unjust to those who are not “us”? In this paper, I want to discuss Wittgenstein’s notion of “pattern of life” in its interweaving with facts, human life, and concepts, as well as its political implications. To this end, I will first outline the relationship between facts and concept formation as Wittgenstein drew it in his last writings. Based on this, I will argue that he uses the concept of pattern of life to capture the complicated relationship between concepts and human nature or “social facts”. Going beyond Wittgenstein and drawing on recent feminist epistemology, I will raise the question of the political implications of our patterns of life and concomitant social “conceptual injustices”. Finally, I will show how imagining facts otherwise and other conceptual worlds can help us to reveal the prejudices and injustices of our concepts and can lead to conceptual change and new patterns of life that may ultimately even change “things”, i.e., our thinking, judging and acting in the world. Full article

Giving humility a key role in scientific practice and communication would improve its objective social function—that is, the production of knowledge about our world and its application to the improvement of the human condition—and its public acceptance. This article reviews the limits of science arising from systemic, epistemic, methodological, and individual limitations and links them to the phenomena in scientific practice that they originate from. The reflection invites us to consider science from the point of view of its limits in situations where there is difficulty in reaching a consensus but also when a consensus has indeed been achieved. Science and technology reflect who we are as individuals and as a society and inherit both our virtues and weaknesses. Humility is the key to getting technoscience that brings us closer to the truth and helps us advance toward improving the human condition. Humbler science becomes a better science. Full article