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Witnessing the Anthropocene 见证人类世
IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-07-04 DOI: 10.1080/0969725X.2023.2233792
M. Richardson, Magdalena Zolkos
Anthropocene” is the second in a twopart endeavour, following the 2022 special issue on “Witnessing After the Human” in Angelaki (vol. 27, no. 2), which together form an inquiry into what it means to witness “after the human.” The current issue draws on cultural theory of testimony and witnessing to examine the practices and questions drawn out by the goals and objectives of “witnessing the Anthropocene.” The task at hand is marked by a distinctive aporia as it appears at the same time urgent and impossible. The scale of the current planetary crises in the world means that any such aesthetic and social practices of testimony need to acknowledge and work with epistemological and political limits of human subjectivity, individual or collective. While the Anthropocene might by definition be the product of human action, its scale and complexity appear at odds with the capacity of individual human perception or response. At the same time, such testimonial practices also foreground the need for alternative forms of worldly encounters, which radically expose the systems of knowledge, power, and economy that produced the crisis in the first place. This further requires recognition of the unique temporal structures within which “witnessing the Anthropocene” is positioned: rather than give an account of events that were antecedent to its narrative(s), at hand is a crisis that unfolds simultaneously to the testimonial production or even is ahead of it. Witnessing that which is proximate, intimate, and immediate stands in for something much larger and more complex, while also drawing attention to the close imbrications between testimonial materiality and the
《人类世》是继2022年《Angelaki》(第27卷第27期)《人类之后的见证》特刊之后的第二期。2),它们一起构成了对见证“人类之后”意味着什么的调查。当前的问题借鉴了见证和见证的文化理论来研究“见证人类世”的目标和目的所引出的实践和问题。手头的任务有一种独特的焦虑感,因为它既紧迫又不可能。当前全球危机的规模意味着,任何这样的审美和社会见证实践都需要承认并与人类主体性(个人或集体)的认识论和政治限制一起工作。虽然从定义上讲,人类世可能是人类活动的产物,但其规模和复杂性似乎与人类个体的感知或反应能力不一致。与此同时,这样的见证实践也突出了对世俗相遇的替代形式的需求,这些形式从根本上暴露了最初产生危机的知识、权力和经济体系。这进一步需要认识到“见证人类世”所处的独特的时间结构:与其对其叙事之前的事件进行描述,不如将一场危机与见证作品同时展开,甚至在它之前展开。见证那些接近的、亲密的、直接的东西代表着更大、更复杂的东西,同时也把人们的注意力吸引到见证的物质性和现实之间的紧密联系上
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引用次数: 0
Aesthetics of Witnessing [Bears] in Late Humanity 人类晚期的见证美学
IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-07-04 DOI: 10.1080/0969725X.2023.2233799
Casey Boyle
Abstract In response to climate change and collapse, this essay explores both the necessity of and impossibility to witness disasters that are unending and unrelenting. Such disaster is understood generally as the Anthropocene but, for the purpose of this project, includes a more particular inflection, Late Humanity. This inflection is an attempt to hone in on a confluence of critical discussions found in environmental, economic, cultural, and biological disciplines to better attend to dynamics wherein modes of existence are in flux. In response to this era, the essay proposes that witnesses are positioned as both observer and creator and, as such, turns to aesthetics as a way to understand those dual practices. Building on the aesthetic philosophy of Étienne Souriau, the essay considers witnessing as a multi-modal and multi-temporal practice through what Souriau calls instauration (the process of rendering the work-to-be-made). To demonstrate this practice, the project pursues a sleuth of bears (spotlighting the bears of astral mythology, disaster tourism, animal-cam live streams, interactive documentary, monstrous fiction, and, finally, a fantastical take on micro-organisms) to craft an aesthetic for witnessing amidst climate collapse that establishes realities through a process characterized as both conditional and conditioning.
摘要为了应对气候变化和崩溃,本文探讨了目睹无休止和无情灾难的必要性和不可能性。这种灾难通常被理解为人类世,但就本项目而言,它包括一个更特殊的转折点,即人类晚期。这种转变是为了深入了解环境、经济、文化和生物学科中的批判性讨论,以更好地关注存在模式不断变化的动态。为了回应这个时代,本文提出,见证人既是观察者又是创造者,因此,转向美学作为理解这些双重实践的一种方式。本文以Étienne Souriau的美学哲学为基础,通过Souriau所说的恢复(呈现作品的过程),将见证视为一种多模式、多时间的实践。为了证明这种做法,该项目追求对熊的侦探(重点关注星体神话、灾难旅游、动物摄像头直播、互动纪录片、恐怖小说,最后是对微生物的幻想),以创造一种在气候崩溃中目睹的美学,通过一个既有条件又有条件的过程来建立现实。
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引用次数: 0
Breathing Climate Crises 呼吸气候危机
IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-07-04 DOI: 10.1080/0969725X.2023.2233810
Blanche Verlie, Astrida Neimanis
Abstract In this paper, we consider climate change as a systemic respiratory crisis, and explore how breath can function as a mode of witnessing climate catastrophe. We build on feminist environmental humanities methodologies of embodied attunement to advance a more-than-human witnessing of climate change. We suggest that a feminist “conspiratorial” witnessing of breath(lessness) can afford an embodied, situated, empathetic and systemic mode of witnessing. In this approach, the witness (e.g., “the human”) is part of what is witnessed (the climate crisis). As such, breathing climate catastrophe can reveal the intimate, visceral and personal violences of global climate change, and develop empathetic approaches to climate injustice. Nevertheless, as breath’s social and multispecies differentiation reveals, no-one can witness the entirety of climate catastrophe with their own bodies. We thus advocate for collective, more-than-individual modes of knowing, such as science, art and critical analysis, to augment our own sensorial experiences of witness.
本文将气候变化视为一种系统性的呼吸危机,并探讨呼吸如何作为一种见证气候灾难的模式。我们以具身调谐的女权主义环境人文主义方法为基础,推进超越人类对气候变化的见证。我们认为,女权主义者的“阴谋”见证呼吸(无呼吸)可以提供一种具体化的、定位的、移情的和系统的见证模式。在这种方法中,证人(例如“人类”)是被证人(气候危机)的一部分。因此,呼吸气候灾难可以揭示全球气候变化的亲密,发自内心和个人暴力,并制定同情气候不公正的方法。然而,正如呼吸的社会性和多物种分化所揭示的那样,没有人可以用自己的身体见证气候灾难的全部。因此,我们提倡集体的,多于个人的认识模式,如科学,艺术和批判性分析,以增加我们自己的感官经验的见证。
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引用次数: 0
Communicative Pathways 交际途径
IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-07-04 DOI: 10.1080/0969725X.2023.2233796
A. Kearney
Abstract Testimony and witnessing require sentiency, not humanity. Sentiency is distinguished here as the capacity to experience energetic coalescing between elements/entities/presences and to derive a response from such encounters. Taking as its focal point the kincentric ecology and lifeworld of Yanyuwa Country in the south-west Gulf of Carpentaria, northern Australia, this paper strives to expand the conceptual roots for a discussion of testimony and witnessing through the principle of “unflattening.” Unflattening is a commitment of orientation, one that counteracts the type of narrow, rigid thinking that is flatness, a condition in which humans are often unable to see past the boundaries of current frames of mind, the limits of our existence, our ontology, epistemic and moral habit (Sousanis, Unflattening (Harvard UP, 2015)). In a settler colonial context such as Australia, these are conditions which reflect a dominant epistemic tradition of the West, which relies upon certain ontological habits, reflective of a capitalist, modern, neo-liberal and individualistic tendency. But this is not the only Law and way of knowing that exists across the great landmass of Australia, mapped as it is by the languages and Laws of diverse Indigenous language groups. In Yanyuwa Country, communication between multifarious agents is common, ranging from those between humans, deceased kin who reside as “old people” in Country, Ancestral Beings which have become the embodiment of Country, non-human animals, elements, objects and places. Each and all are capable of communicating; be it as expressions of recognition of one another, revelation of emotional states, health or disorder, responsivity to the presence of others, Law and local empiricism. Drawing on my ethnographic encounters with Yanyuwa families, I aim, throughout this paper, to unflatten on three fronts: first, expand the relational scope of potential communicative pathways to take in sentient presence as a catalyst for relationality (carried forth by responsiveness to and between presences), second, examine the multidimensional nature of testimony and third, expand our vision of the enactment of witnessing – to consider who, what and when. I consider Indigenous, specifically Yanyuwa, relational ontologies as they bond and unify the human and non-human across a field of sentiency and communicative intention, shifting the focus or primal orientation to either side of and all around the human.
摘要见证和见证需要感知,而不是人性。Sentiency在这里被区分为体验元素/实体/存在之间的能量凝聚并从这种遭遇中获得反应的能力。本文以澳大利亚北部卡奔塔利亚湾西南部的Yanyuwa国家的以亲属为中心的生态和生活世界为中心,试图通过“不讨好”的原则来拓展关于见证和见证的讨论的概念根源,在这种情况下,人类往往无法超越当前思维框架的界限、我们存在的极限、我们的本体论、认识论和道德习惯(Sousanis,Unflatting(Harvard UP,2015))。在澳大利亚这样的定居者殖民背景下,这些条件反映了西方占主导地位的认识传统,这种传统依赖于某些本体论习惯,反映了资本主义、现代、新自由主义和个人主义倾向。但这并不是澳大利亚大片土地上存在的唯一法律和认识方式,正如不同土著语言群体的语言和法律所描绘的那样。在烟雨洼国,各种主体之间的交流是常见的,从人与人之间的交流,到作为“老人”居住在该国的已故亲属,到成为国家化身的祖先,再到非人的动物、元素、物体和场所。每个人都有沟通的能力;无论是对彼此认可的表达,情感状态的揭示,健康或混乱,对他人存在的反应,法律和地方经验主义。根据我与延玉洼家族的人种学遭遇,在本文中,我的目标是在三个方面保持冷静:第一,扩大潜在沟通途径的关系范围,将感知存在作为关系的催化剂(通过对存在的反应和存在之间的反应来实现),第二,研究证词的多维性质,扩大我们对见证制定的愿景&考虑谁、什么以及什么时候。我认为土著人,特别是Yanyuwa,是关系本体论,因为它们在感知和交流意图的领域将人类和非人类联系在一起,将焦点或原始取向转移到人类的任何一边和周围。
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引用次数: 0
Documenting Wordless Testimony 记录无言的证词
IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-07-04 DOI: 10.1080/0969725X.2023.2233801
J. L. Pitt
Abstract This article considers what it means to give plants a voice as witnesses to nuclear events. It examines two texts that attempt to represent the nonverbal testimony of irradiated plants through a hybrid approach of text and image: Sugihara Rieko’s Pilgrimage to the A-Bombed Trees (Hibakuju junrei, 2015) and Michael Marder and Anaïs Tondeur’s The Chernobyl Herbarium: Fragments of an Exploded Consciousness (2016). Published a year apart, both texts focus on the afterlife of nuclear catastrophes: the atomic bombing of Hiroshima in 1945 and the Chernobyl nuclear disaster in 1986. Sugihara’s book is an account of the hibakujumoku – trees that survived the atomic bombing of Hiroshima and continue to produce new growth to this day. Combining maps, photographs, interviews, and short essays, Pilgrimage to the A-Bombed Trees is intended as an immersive guidebook to the nearly 170 irradiated trees located within a two-kilometer radius around Hiroshima’s ground zero. It presents these trees as “living witnesses” whose subsequent flourishing has provided human survivors with a conceptual figuration of destructive plasticity. Marder and Tondeur’s The Chernobyl Herbarium formally resembles Sugihara’s Pilgrimage to the A-Bombed Trees, and likewise combines text (a combination of short theoretical essays and personal remembrances of the Chernobyl meltdown) and images (Tondeur’s photograms of plants grown in the exclusion zone) into a slim volume that calls for a rejection of language as the sole means of bearing witness. According to Marder, Tondeur’s photograms “bring out the testimony of the plant,” and yet the same procedure renders these plant witnesses “specimens,” full of radioactivity but devoid of life (something Sugihara’s book avoids through the medium of photography). The Chernobyl Herbarium is an attempt to capture, in fragmentary form, the limits of language in the conceptualization of plant life and in the proper conceptualization of the Chernobyl disaster. Ultimately, both texts are experiments to “think the unthinkable and represent the unrepresentable,” to borrow Marder’s words, through a deep, speculative engagement with the botanical realm. As wordless testimony is given voice through human–botanical intra-action, the plasticity of plant life (its capacity to adapt and change) is highlighted, and this allows us to locate moments of phytomorphism – the attribution of vegetal qualities to the human – in these two self-proclaimed “guidebooks.”
摘要本文探讨了让植物作为核事件的见证者发出声音的意义。它考察了两个文本,试图通过文本和图像的混合方法来表现辐照植物的非语言证词:杉原里子的《前往原子弹爆炸树的朝圣》(Hibakuju junrei, 2015)和迈克尔·马德尔和Anaïs Tondeur的《切尔诺贝利植物标本:爆炸意识的碎片》(2016)。出版时间相隔一年,两本书都聚焦于核灾难的来生:1945年的广岛原子弹爆炸和1986年的切尔诺贝利核灾难。杉原的书讲述的是广岛原子弹爆炸后幸存下来的树木,直到今天还在继续生长。这本书结合了地图、照片、采访和短文,旨在成为一本身临其境的指南,介绍广岛原子弹爆炸遗址周围两公里半径内近170棵受辐射的树木。它将这些树木呈现为“活生生的见证人”,它们随后的繁荣为人类幸存者提供了破坏性可塑性的概念形象。Marder和Tondeur的《切尔诺贝利植物标本》在形式上类似于杉原的《被原子弹轰炸的树的朝圣》,同样将文本(简短的理论文章和个人对切尔诺贝利核泄漏的记忆的结合)和图像(Tondeur在禁区种植的植物的照片)结合在一个薄薄的卷中,呼吁拒绝语言作为唯一的见证手段。根据马德尔的说法,托德尔的照片“带来了植物的证词”,然而同样的程序使这些植物证人成为“标本”,充满放射性,但没有生命(杉原的书通过摄影媒介避免了这一点)。切尔诺贝利植物标本馆试图以零碎的形式,捕捉语言在植物生命概念化和切尔诺贝利灾难的适当概念化方面的局限性。最终,这两个文本都是“思考不可想象的,代表不可代表的”的实验,借用马德尔的话,通过对植物学领域的深刻的、思考性的参与。通过人与植物的相互作用,无言的见证得到了表达,植物生命的可塑性(其适应和变化的能力)得到了强调,这使我们能够在这两本自称为“指南”的书中找到植物形态的时刻——将植物的品质归因于人类。
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引用次数: 0
Stone as Witness 石头作为证人
IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-07-04 DOI: 10.1080/0969725X.2023.2233797
S. Collins
Abstract The depiction of stones that speak has long been used as a literary and philosophical device to reflect upon the limitations of human language (i.e., language as a petrification of thought and action). Jacques Rancière has described stone’s capacity to bear witness as a form of “mute speech,” noting how “any stone can also be language,” as a part of the “testimony that mute things bear to mankind’s activity.” In exploring the character of this form of testimony, and asking how we hear it, this article examines the function of the Stone Guest in the legend of Don Juan, across Molière’s and Pushkin’s theatrical versions, a short film version by Marina Fomenko, and Mozart and Da Ponte’s operatic version, so revered by Kierkegaard and others. The character of the Stone Guest is often seen as casting judgement against the aesthetic mode of life, yet the power of the character lies not in his ghostly humanity or sense of retribution, but in his stoniness – his capacity to bear witness, just as a stone monument bears witness or commemorates a past trauma. In a number of versions of the Don Juan story, the Stone Guest is announced by approaching footsteps or knocking. This acousmatic device mirrors the uncanny separation of sound and source in opera – the way in which music mediates between the conflicting imperatives of language and the corporeal or material aspects of the singing voice, lending opera its vaunted mechanical qualities. Using stones that speak as a heuristic, the article draws together ideas about the limitations of language and the mechanical qualities of opera in order to excavate the auditory affordances of the stone’s form of testimony, in all its inorganic liveliness.
对会说话的石头的描绘长期以来一直被用作文学和哲学的手段,以反映人类语言的局限性(即语言是思想和行动的石化)。雅克·朗西弗勒(Jacques ranci re)将石头的见证能力描述为一种“无声的语言”,并指出“任何石头都可以成为语言”,作为“无声的事物对人类活动的见证”的一部分。在探索这种形式的证词的特征,并询问我们如何听到它的过程中,本文考察了石头客人在唐璜传说中的作用,包括莫里埃尔和普希金的戏剧版本,玛丽娜·福门科的短片版本,以及莫扎特和达庞特的歌剧版本,这些版本受到克尔凯郭尔和其他人的崇敬。石客这个角色经常被视为对生活审美模式的评判,然而这个角色的力量并不在于他幽灵般的人性或报应感,而在于他的冷酷——他见证的能力,就像一座石碑见证或纪念过去的创伤一样。在唐璜故事的许多版本中,石头客人是通过走近的脚步声或敲门来宣布的。这种声学装置反映了歌剧中声音和音源的不可思议的分离——音乐在语言的冲突命令和歌声的肉体或物质方面之间进行调解的方式,赋予歌剧其自夸的机械品质。用石头说话作为启发式,文章将语言的局限性和歌剧的机械特性结合在一起,以挖掘石头形式的听觉佐证,在其所有无机的活力中。
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引用次数: 0
“Notes on the Index” “索引注释”
IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-07-04 DOI: 10.1080/0969725X.2023.2233809
Svea Braeunert
Abstract Contemporary art is increasingly reverting to notions of the index to image the slow changes and catastrophic destructions caused by climate breakdown. Looking at Gideon Mendel’s photo series Watermarks (since 2011), Tomonari Nishikawa’s short film sound of a million insects, light of a thousand stars (2014), and Santiago Sierra’s installation 52 Canvases Exposed to Mexico City’s Air (2019), the essay analyzes three positions that employ analog techniques of direct exposure to the elements and to toxicity. They use the index to create artworks that function as collaborative testimonies of human and non-human witnessing work, prompting a re-reading of Rosalind Krauss’ two-part essay “Notes on the Index” (1977) for the present. Central to such a re-reading is the form the testimonies take on. I describe them as indexical abstractions, seeing in them images that are materially connected to the world yet expressing that involvement in non-mimetic ways. The works cite the idiom of abstract art not only to show that modernism has put the planet into distress but to also find a pictorial code operating beyond the confines of linear perspective. By doing so, they give expression to what Timothy Morton has called the hyperobject of climate change, creating pictures that combine image and imagination, thereby asking viewers to approach them – and the world they index – with care.
摘要当代艺术越来越多地回归指数的概念,以描绘气候崩溃造成的缓慢变化和灾难性破坏。通过吉迪恩·孟德尔的系列摄影作品《水印》(自2011年起)、西川智奈里的短片《百万虫之声》、《千星之光》(2014年)和圣地亚哥·塞拉的装置作品《暴露在墨西哥城空气中的52个画布》(2019年),本文分析了采用直接暴露于元素和毒性的模拟技术的三个位置。他们使用该索引来创作艺术品,作为人类和非人类见证工作的合作见证,促使人们暂时重读罗莎琳德·克劳斯的两部分文章《索引笔记》(1977)。这种重读的核心是证词的形式。我将其描述为指数抽象,在其中看到与世界有物质联系的图像,但却以非模仿的方式表达了这种参与。这些作品引用了抽象艺术的习语,不仅表明现代主义让地球陷入了困境,而且还发现了一种超越线性视角的绘画密码。通过这样做,他们表达了蒂莫西·莫顿所说的气候变化的超对象,创造了将图像和想象力结合在一起的画面,从而要求观众小心地接近他们——以及他们所指的世界。
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引用次数: 0
“Apocalypse Blindness,” Climate Trauma and the Politics of Future-Oriented Affect “启示录的盲目性”、气候创伤与面向未来的情感政治
IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-07-04 DOI: 10.1080/0969725X.2023.2233808
C. Müller
Abstract In the Anglo-American cultural sphere, the growing awareness of global warming and ecocide has coincided with the proliferation of a much discussed, post-apocalyptic imaginary that transports us to uninhabitable planetary futures. These “fictions,” as E. Ann Kaplan notes in a discussion of their mobilising potential, act as “memories for the future” which make us “identify with future selves struggling to survive.” This article turns to Günther Anders’s notion of “apocalypse-blindness” (1956) and Cormac McCarthy’s The Road to set out an alternative way of understanding the powerfully sentimental force such images of doom convey. While seemingly turning our gaze to the future and onto the devastating impact of consumerist lifestyles, I argue that this doom-ridden imaginary also entails a sentimentalisation of our own “inability to feel” and be sufficiently affected by the reality we know ourselves to be contributing to. As such, it bears witness to the trauma of “not being able to adequately feel” what one already knows. By revisiting The Road, a text that occupies a central role in discussions of the potentials and cathartic pitfalls of post-apocalyptic fiction, I suggest that its political potential lies in this confrontation with the limits of feeling. And the politics it opens onto does not hinge on images on ruin, but on a yearning for a socially sanctioned right to feel and express the fear representations only seem able to convey in an inadequate, anaesthetic manner.
在英美文化圈,对全球变暖和生态灭绝的意识日益增强,与此同时,一种被广泛讨论的后世界末日想象也在扩散,这种想象将我们带入了一个无法居住的星球未来。正如e·安·卡普兰(E. Ann Kaplan)在讨论它们的动员潜力时指出的那样,这些“小说”充当了“未来的记忆”,使我们“认同为生存而奋斗的未来自我”。本文将从安德斯的“末日盲症”(1956)和科马克·麦卡锡的《道路》出发,以另一种方式来理解这些关于末日的图像所传达的强大的情感力量。虽然似乎把我们的目光转向了未来和消费主义生活方式的破坏性影响,但我认为,这种充满末日的想象也导致了我们对自己“无法感受”的感伤,并被我们知道自己正在为之做出贡献的现实充分影响。因此,它见证了“无法充分感受”一个人已经知道的东西的创伤。《路》在讨论后启示录小说的潜力和宣泄陷阱中占据了核心地位,我通过重新审视它,认为它的政治潜力在于与情感极限的对抗。它所展现的政治并不依赖于图像和废墟,而是依赖于一种对社会认可的权利的渴望,去感受和表达恐惧,而这种恐惧似乎只能以一种不充分的、麻醉的方式来传达。
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引用次数: 0
Witnessing, Trans-“Species” Trauma Testimony, and Sticky Wounds in Contemporary Australian Poetry 当代澳大利亚诗歌中的目击、跨“物种”的创伤证词和粘性伤口
IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-07-04 DOI: 10.1080/0969725X.2023.2233806
Meera Atkinson
Abstract Literary trauma theory has traditionally been a humanist concern, and the concept of witnessing, so central to the theorization of trauma, has focused on human experience and relationships. This article stages an interdisciplinary intervention by conceptualizing trans-“species” trauma testimony as a literary encounter involving a double-layered witnessing; the human artist witnessing nonhuman animals’ witnessing to the failings and crises brought about by human society. Focusing on a selection of contemporary Australian poems, a view emerges of poetic witnessing and testimony that exceeds and complicates the sub-genre lenses of old such as “nature poetry,” “ecopoetry,” and “protest poetry.” I propose a new conceptual category that testifies to traumatic structures and consequences of human practices. I explore how this testimony proceeds through a two-way channel of witnessing in which nonhuman animals are active witnessing agents and not merely witnessed by humans. I concentrate on witnessing as primarily experiential, as a corporal, affective operation in which the senses figure centrally. I argue that when poets witness nonhuman animal experience in poetry, testimony advances as an ethical engagement in an act of solidarity and advocacy. Poetry offers productive potential in this respect due to its affinity for engagement with the senses, its capacity to communicate heightened affect, and its scope for expression, articulation, and evocations of meaning outside of conventional sense-making and the limits of rational understanding.
文学创伤理论历来是一种人文主义的关注,而见证的概念是创伤理论的核心,它关注的是人类的经验和关系。本文通过将跨“物种”创伤证词概念化为涉及双层见证的文学遭遇,进行了跨学科的干预;人类艺术家见证非人类动物见证人类社会带来的失败和危机。聚焦于当代澳大利亚诗歌的选集,一种诗意的见证和见证的观点出现了,它超越并复杂化了旧的子类型镜头,如“自然诗歌”、“生态诗歌”和“抗议诗歌”。我提出了一个新的概念范畴,它证明了人类实践的创伤性结构和后果。我探索了这种见证是如何通过一个双向的见证渠道进行的,在这个渠道中,非人类动物是积极的见证代理人,而不仅仅是被人类见证。我主要把见证作为一种体验,作为一种肉体的、情感的操作,在这种操作中,感官占据了中心位置。我认为,当诗人在诗歌中见证非人类动物的经历时,见证作为一种团结和倡导行为的伦理参与而推进。诗歌在这方面提供了生产潜力,因为它与感官接触的亲和力,它沟通高度情感的能力,以及它在传统意义和理性理解的限制之外表达、表达和唤起意义的范围。
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引用次数: 1
Noise Strike 噪音罢工
IF 0.3 4区 社会学 0 HUMANITIES, MULTIDISCIPLINARY Pub Date : 2023-05-04 DOI: 10.1080/0969725X.2023.2216556
Naomi Waltham-Smith
Abstract Noise is said to disturb, disorient, and confuse, but this article looks specifically at the figure of noise “striking” – rather than, say, a rumbling or murmuring disquiet – us to examine its potential to unsettle European liberal hegemonic norms of ordering society and the inequalities they produce. In particular, it focuses on noisy protest, rebellion, and riot which might “awaken” citizens to these injustices and efforts to suppress them. Drawing on work of Saidiya Hartman, Christina Sharpe, Lauren Berlant, Fred Moten, Jacques Derrida, and Catherine Malabou, this article replays and dislodges the long-standing distinction between noise and logos by examining the transformative capacity of noise as something differential that inserts inconvenience into non-relational forms of sovereignty.
据说噪音会扰乱、迷惑和混淆,但本文特别关注噪音“打击”的数字-而不是,比如说,隆隆或喃喃的不安-我们来检查它扰乱欧洲自由主义霸权秩序的社会规范及其产生的不平等的潜力。它特别关注嘈杂的抗议、叛乱和骚乱,这些可能会“唤醒”公民对这些不公正的认识,并努力镇压他们。本文借鉴了Saidiya Hartman、Christina Sharpe、Lauren Berlant、Fred Moten、Jacques Derrida和Catherine Malabou的作品,通过考察噪音作为一种将不便插入非关系形式的主权的差异的转化能力,重述并消除了噪音和理性之间长期存在的区别。
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引用次数: 0
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ANGELAKI-JOURNAL OF THE THEORETICAL HUMANITIES
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