Thursday 3 April – paper sessions
Click HERE to see pics dynamically!
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Looking ahead: PRESENTERS!!! remember, think social movements and especially check out their versions called new social movements too! Compare with identity politics. All three Wikipedia articles will supply a rich list of movements to inspire your investigations. Use Sandoval00 and Reed05 as guides as well. Be sure to become familiar with Reed's social movement website materials for such resources as well: Social Movements & Cultures; Environmental Justice Cultural Studies
Review Tab On Presentation, and note especially: "1) So do think 'social movements,' and do think 'who are these people, what are they doing now and where?' Those are the best places to begin. What social movements have these authors participated in? What are the timeframes involved in publication of texts, in professional lives, in activist experiences, in world historical contexts?" Remember, as we discussed, sometimes one is consciously committed to a social movement, working as an activist. Sometimes one is part of large social movements in their historical trajectories, whether one knows it or not, whether one works as an activist and/or as a subject in history. Presenters, help us fill in the historical developments and social movements that make sense to contextualize our readings and all the interconnections among them. TIMELINES or other historical devices for enfolding or temporal engagement are good for handouts too! (Word timeline help. Timeglider.)
<<<SECTION III: worlds among
worldings: timespots
•Hanhardt. 2013. Safe Space: Gay Neighborhood History and the Politics of
Violence. Duke. 9780822354703
•Tambe. 2009. Codes of Misconduct: Regulating Prostitution in Late
Colonial Bombay. Minnesota. 9780816651382
•Das. 2007. Life and Words: Violence and the Descent
into the Ordinary. California. 9780520247451
•Whittier. 1995. Feminist Generations: The Persistence of the Radical
Women's Movement. Temple. 9781566392822
(Hewitt. Reference: 2010. No Permanent Waves: Recasting Histories of
U.S. Feminism. Rutgers. 9780813547251)
(Berger. Reference: 2009. The Intersectional Approach: Transforming the
Academy through Race, Class, and Gender. UNC. 9780807859810)
Thursday
10 April – Tambe, Hanhardt
Thursday
17 April – Tambe, Das
Thursday
24 April – Hanhardt, Whittier
Thursday
1 May – Whittier (Berger & Hewitt)
Thursday
8 May – LAST DAY! poster sessions
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The Promise of Post-Oppositional Politics: A Preliminary Conversation: By Layli Maparyan and AnaLouise Keating; from The Feminist Wire: http://thefeministwire.com/2014/04/post-oppositional-politics/
About both Sandoval00 and Keating13!!
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Neoliberalism, Austerity, Food systems: fr the UK journal new formations, a special double issue: http://www.lwbooks.co.uk/journals/newformations/contents.html
"considers the conceptual status of neoliberalism as a discursive formation, a governmental programme, an ideology, a hegemonic project, a technical assemblage, and an abstract machine."
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Practice, Praxis, and Geneaologies among Worldings in an age of precarity:
From Plan C in the UK: http://www.weareplanc.org/we-are-all-very-anxious/#.U0FCXV6SspH
Six Theses on Anxiety and Why It is Effectively Preventing Militancy, and One Possible Strategy for Overcoming It
Reposted with the kind permission of the Institute for Precarious Consciousness
1: Each phase of capitalism has its own dominant reactive affect.
2: Contemporary resistance is born of the 1960s wave, in response to the dominant affect of boredom.
3: Capitalism has largely absorbed the struggle against boredom.
4: In contemporary capitalism, the dominant reactive affect is anxiety.
5: Anxiety is a public secret.
6: Current tactics and theories aren’t working. We need new tactics and theories to combat anxiety.
"If the first wave provided a machine for fighting misery, and the second wave a machine for fighting boredom, what we now need is a machine for fighting anxiety – and this is something we do not yet have. If we see from within anxiety, we haven’t yet performed the “reversal of perspective” as the Situationists called it – seeing from the standpoint of desire instead of power. Today’s main forms of resistance still arise from the struggle against boredom, and, since boredom’s replacement by anxiety, have ceased to be effective."
7: A new style of precarity-focused consciousness raising is needed.
"In exploring the possibilities for such a practice, the Institute has looked into previous cases of similar practices. From an examination of accounts of feminist consciousness raising in the 1960s/70s, we have summarised the following central features:
"The goal is to produce the click — the moment at which the structural source of problems suddenly makes sense in relation to experiences. This click is which focuses and transforms anger. Greater understanding may in turn relieve psychological pressures, and make it easier to respond with anger instead of depression or anxiety. It might even be possible to encourage people into such groups by promoting them as a form of self-help — even though they reject the adjustment orientation of therapeutic and self-esteem building processes.
"The result is a kind of affinity group, but oriented to perspective and analysis, rather than action. It should be widely recognised, however, that this new awareness needs to turn into some kind of action; otherwise it is just frustratingly introspective."
About both Sandoval00 and Keating13!!
===
Neoliberalism, Austerity, Food systems: fr the UK journal new formations, a special double issue: http://www.lwbooks.co.uk/journals/newformations/contents.html
"considers the conceptual status of neoliberalism as a discursive formation, a governmental programme, an ideology, a hegemonic project, a technical assemblage, and an abstract machine."
===
Practice, Praxis, and Geneaologies among Worldings in an age of precarity:
From Plan C in the UK: http://www.weareplanc.org/we-are-all-very-anxious/#.U0FCXV6SspH
Six Theses on Anxiety and Why It is Effectively Preventing Militancy, and One Possible Strategy for Overcoming It
Reposted with the kind permission of the Institute for Precarious Consciousness
1: Each phase of capitalism has its own dominant reactive affect.
2: Contemporary resistance is born of the 1960s wave, in response to the dominant affect of boredom.
3: Capitalism has largely absorbed the struggle against boredom.
4: In contemporary capitalism, the dominant reactive affect is anxiety.
5: Anxiety is a public secret.
6: Current tactics and theories aren’t working. We need new tactics and theories to combat anxiety.
"If the first wave provided a machine for fighting misery, and the second wave a machine for fighting boredom, what we now need is a machine for fighting anxiety – and this is something we do not yet have. If we see from within anxiety, we haven’t yet performed the “reversal of perspective” as the Situationists called it – seeing from the standpoint of desire instead of power. Today’s main forms of resistance still arise from the struggle against boredom, and, since boredom’s replacement by anxiety, have ceased to be effective."
7: A new style of precarity-focused consciousness raising is needed.
"In exploring the possibilities for such a practice, the Institute has looked into previous cases of similar practices. From an examination of accounts of feminist consciousness raising in the 1960s/70s, we have summarised the following central features:
- Producing new grounded theory relating to experience. We need to reconnect with our experiences now – rather than theories from past phases. The idea here is that our own perceptions of our situation are blocked or cramped by dominant assumptions, and need to be made explicit. The focus should be on those experiences which relate to the public secret. These experiences need to be recounted and pooled — firstly within groups, and then publicly.
- Recognising the reality, and the systemic nature, of our experiences. The validation of our experiences’ reality of experiences is an important part of this. We need to affirm that our pain is really pain, that what we see and feel is real, and that our problems are not only personal. Sometimes this entails bringing up experiences we have discounted or repressed. Sometimes it entails challenging the personalisation of problems.
- Transformation of emotions. People are paralysed by unnameable emotions, and a general sense of feeling like shit. These emotions need to be transformed into a sense of injustice, a type of anger which is less resentful and more focused, a move towards self-expression, and a reactivation of resistance.
- Creating or expressing voice. The culture of silence surrounding the public secret needs to be overthrown. Existing assumptions need to be denaturalised and challenged, and cops in the head expelled. The exercise of voice moves the reference of truth and reality from the system to the speaker, contributing to the reversal of perspective – seeing the world through one’s own perspective and desires, rather than the system’s. The weaving together of different experiences and stories is an important way of reclaiming voice. The process is an articulation as well as an expression.
- Constructing a disalienated space. Social separation is reduced by the existence of such a space. The space provides critical distance on one’s life, and a kind of emotional safety net to attempt transformations, dissolving fears. This should not simply be a self-help measure, used to sustain existing activities, but instead, a space for reconstructing a radical perspective.
- Analysing and theorising structural sources based on similarities in experience. The point is not simply to recount experiences but to transform and restructure them through their theorisation. Participants change the dominant meaning of their experience by mapping it with different assumptions. This is often done by finding patterns in experiences which are related to liberatory theory, and seeing personal problems and small injustices as symptoms of wider structural problems. It leads to a new perspective, a vocabulary of motives; an anti-anti-political horizon.
"The goal is to produce the click — the moment at which the structural source of problems suddenly makes sense in relation to experiences. This click is which focuses and transforms anger. Greater understanding may in turn relieve psychological pressures, and make it easier to respond with anger instead of depression or anxiety. It might even be possible to encourage people into such groups by promoting them as a form of self-help — even though they reject the adjustment orientation of therapeutic and self-esteem building processes.
"The result is a kind of affinity group, but oriented to perspective and analysis, rather than action. It should be widely recognised, however, that this new awareness needs to turn into some kind of action; otherwise it is just frustratingly introspective."
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Incredibly valuable resource now available at UMD: lynda.com. Info HERE. I've put a link into this site's link list (right hand side above) too.
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Incredibly valuable resource now available at UMD: lynda.com. Info HERE. I've put a link into this site's link list (right hand side above) too.
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