Piecing Together a Genealogical Puzzle

The emergence of intersectionality and the reemergence of American pragmatism within the academy in the late-twentieth century raises some provocative issues. On the surface, intersectionality and American pragmatism appear to be very different entities, yet emphasizing their differences may overlook deeper connections that might benefit both discourses. Using a genealogical method, this essay explores one core question: how might intersectionality and American pragmatism as knowledge projects inform each other? The body of the essay presents an abbreviated analysis of the structural and symbolic contours of each knowledge project so that the theme of their potential dialogical relationship can be investigated. The essay concludes by examining three areas of convergence that emerge from this preliminary dialogue, namely, themes of experience, complex social inequalities and conceptions of social action

« Get Your Freak On ». Images de la femme noire dans l’Amérique contemporaine

Dans ce chapitre extrait de son ouvrage Black Sexual Politics (2004), Patricia Hill Collins s’intéresse à la nouvelle configuration de la question raciale aux États-Unis, qu’elle nomme le « Nouveau Racisme ». Il s’agit d’une logique discriminante, dans une Amérique post mouvement des Droits civiques, qui ne place plus uniquement le biologique comme facteur explicatif d’une prétendue déviance des Noir.e.s mais qui justifie davantage l’exclusion et le contrôle d’une large partie de celles-ci en arguant et en se basant sur des facteurs culturels. La culture populaire noire constitue alors un espace stratégique de lutte pour la définition de l’identité noire. En examinant notamment les représentations de genre racisées (black gender ideology) produites dans la musique rap, en lien avec les médias de masse, la sociologue américaine interroge plus généralement la compréhension de l’identité noire par la société américaine, qui reste toujours hantée par l’histoire de l’esclavage

Women over 40, foreigners of color, and other missing persons in globalizing mediascapes: understanding marketing images as mirrors of intersectionality

Media diversity studies regularly invoke the notion of marketing images as mirrors of racism and sexism. This article develops a higher-order concept of marketing images as “mirrors of intersectionality.” Drawing on a seven-dimensional study of coverperson diversity in a globalizing mediascape, the emergent concept highlights that marketing images reflect not just racism and sexism, but all categorical forms of marginalization, including ableism, ageism, colorism, fatism, and heterosexism, as well as intersectional forms of marginalization, such as sexist ageism and racist multiculturalism. Fueled by the legacies of history, aspirational marketing logics, and an industry-wide distribution of discriminatory work, marketing images help to perpetuate multiple, cumulative, and enduring advantages for privileged groups and disadvantages for marginalized groups. In this sense, marketing images, as mirrors of intersectionality, are complicit agents in the structuration of inequitable societies

Interseccionalidade, Opressão Epistêmica e Resistência: uma entrevista com Patrícia Hill Collins

Através de suas experiências de vida tanto pessoal como professional, a professora, pesquisadora e ativista Patricia H. Collins, da Universidade de Maryland, College Park, EUA, explora, nesta entrevista, como a epistemologia constitui um mecanismo tanto de opressão intelectual como de resistência. Para entender como as estruturas sociais de poder agem, constrangem e oprimem, a pesquisadora articula a interseccionalidade aos sistemas de poder, a partir do que denomina de matriz de dominação. O conceito de interseccionalidade surge como um projeto epistemológico e metodológico do feminismo negro para tornar visível o cruzamento de opressões estruturais: raça, classe social, gênero, que sustentam as desigualdades e os privilégios sociais, operados por sistemas de poder. Essas questões serão apresentadas, discutidas e problematizadas com base em quatro eixos fundamentais: a) a sua educação e o seu desempenho profissional; b) a crítica e descolonização; e c) o impacto da suas investigações para o Sul Global; e d) políticas e perspectivas para a Linguística Aplicada Crítica

Normalizing Deviants: Notes on the De-Stigma Trend

This article explores destigmatization discourses in the United States in the early 21st century, as social and political strategies and as narrative social movements unto themselves. We argue that the first decades of the new century see a trend of marginalized actors across many categories, including queer marriage, drugs, (discreditable) mental illness and (discredited) other areas of identity and disability, make narrative attempts to neutralize their “deviant” identities. We argue that de-stigmatization has occurred through the successful use of medicalization and assimilation framing of de-stigma discourses. Assimilationist frames increase “liberal” emphasis on actionable outcomes of de-stigma, like cultural access (i.e. inclusion, visibility, representation), and legal justice for marginalized people. Some assimilationist discourse endeavors to situate stigmatized identities inside of conformist frames, while (fewer and less visible) others resist dominant frames of acceptability. Contested assimilation and radical leftist de-stigmatization, as well as re-stigma discourses are also discussed

Sensory geographies and defamiliarisation: migrant women encounter Brighton Beach

This article’s starting point is a sensory, reflexive walk taken on Brighton seafront and beach, by fourteen migrant women and some of their children. It goes on to open up a wider discussion about the cultural politics and affective resonances, for refugees and migrants, of beaches. By discussing their sensory experiences of the beach, we begin to understand their ‘ostranenie’, or defamiliarisation, of making the familiar strange. We also see how evocative such sense-making can be, as the women compare their past lives to this, perceiving their lifeworld through a filter of migrancy. The article goes onto discuss the broader cultural symbolism of beaches, which are a site of contestation over national values, boundaries, and belonging. As well as discussing sensory methodology in this article, and explaining the locale of Brighton Beach itself, it concludes with some wider thinking of the cultural politics of beach spaces and migrant perceptions

Aesthetics of Resistance in Western Sahara

In reaction to neo-liberal globalization policies that were spearheaded in the 1980s by Reagan-economics and Thatcherism, indignant movements ignited globally in distinct places, spaces, and territories, using diverse resistance strategies, both violent and nonviolent. Today, two years into the new social media revolutions, with the “Arab Spring” (in Tunisia known as Sidi Bouzid Revolt, in Libya as the Revolution of February 17th, and in Egypt as Revolution of January 25th), the “indignado/a” movement in Spain, and “Occupy Wall Street” in the United States, what does it mean to be “indignant”?Within an interdisciplinary Peace Studies and Research context, how do we begin to talk about and theorize this (inter)subjective move from being a “victim” to being “indignant?” And, how do we do so in a way that captures the complex and multi-layered dimensions of liberation struggles? We begin with a theoretical overview in order to frame the discussion. We then specifically examine the “Sahrawi Spring” in order to see theory in practice. As Africa’s last colony,Western Sahara provides an interesting look into the aesthetics of resistance

Whose personal is more political? Experience in contemporary feminist politics

Whose personal is more political? This paper rethinks the role of experience in contemporary feminism, arguing that it can operate as a form of capital within abstracted and decontextualised debates which entrench existing power relations. Although experiential epistemologies are crucial to progressive feminist thought and action, in a neoliberal context in which the personal and emotional is commodified powerful groups can mobilise traumatic narratives to gain political advantage. Through case study analysis this paper shows how privileged feminists, speaking for others and sometimes for themselves, use experience to generate emotion and justify particular agendas, silencing critics who are often from more marginalised social positions. The use of the experiential as capital both reflects and perpetuates the neoliberal invisibilisation of structural dynamics: it situates all experiences as equal, and in the process fortifies existing inequalities. This competitive discursive field is polarising, and creates selective empathies through which we tend to discredit others¹ realities instead of engaging with their politics. However, I am not arguing for a renunciation of the politics of experience: instead, I ask that we resist its commodification and respect varied narratives while situating them in a structural frame

(Re)theorising laddish masculinities in higher education

In the context of renewed debates and interest in this area, this paper reframes the theoretical agenda around laddish masculinities in UK higher education, and similar masculinities overseas. These can be contextualised within consumerist neoliberal rationalities, the neoconservative backlash against feminism and other social justice movements, and the postfeminist belief that women are winning the ‘battle of the sexes’. Contemporary discussions of ‘lad culture’ have rightly centred sexism and men¹s violence against women: however, we need a more intersectional analysis. In the UK a key intersecting category is social class, and there is evidence that while working class articulations of laddism proceed from being dominated within alienating education systems, middle class and elite versions are a reaction to feeling dominated due to a loss of gender, class and race privilege. These are important differences, and we need to know more about the conditions which shape and produce particular performances of laddism, in interaction with masculinities articulated by other social groups. It is perhaps unhelpful, therefore, to collapse these social positions and identities under the banner of ‘lad culture’, as has been done in the past