Pub Date : 2023-01-02DOI: 10.1080/0969725X.2023.2167786
Kieran M. Murphy
Abstract Hydrological landscapes played a significant role in the elaboration of Gaston Bachelard’s and Martin Heidegger’s historical epistemologies. More specifically, both philosophers relied on hydroelectric landscapes to explore nonlinear time and profound epistemological shifts in the history of knowledge. The landscapes they invoke are composed of hydroelectric dams, thunderstorms, and related landmarks like mountains, rivers, and lakes. Together, these varied yet connected elements offer rich environmental and conceptual terrains that I revisit to situate human knowledge formation within a much older natural history, and to lay the groundwork for a deep time theory of knowledge. Such theories promote timefulness and geological consciousness by establishing less anthropocentric historical narratives – or what Dipesh Chakrabarty calls “planetary history” – on more suitable epistemological grounds.
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Pub Date : 2023-01-02DOI: 10.1080/0969725X.2023.2167793
E. Timár
Abstract Bridging feminist new materialism and feminist phenomenology, Astrida Neimanis’s volume, Bodies of Water, discusses water in terms of nurturing maternality based on a figural reservoir of what she terms “amniotics” and “planetary breastmilk” in order to posit this maternality as the material condition of the embodiment of life. In this article I show that this imagery is a construction consistently haunted by figures of anxiety and loss. I do this by first revisiting earlier interventions in deconstruction concerning materiality and feminist theory as follows. First, pointing out a resonance between this figuration of wateriness and Kant’s notion of the dynamic sublime, I turn to Paul de Man’s reading of materiality in the Kantian sublime in order to suggest that Neimanis’s figuration of maternal water is an effect of an aesthetic ideology. Subsequently, I will revisit Diana Fuss’s reading of Irigaray – Neimanis’s main feminist resource – to show that the ontological status of water as maternal is constructed via an Irigarayan distinction between metaphor and metonymy. Finally, in order to show ways in which the maternal materiality of water is haunted by figures of anxiety and loss, I will consult Elissa Marder’s more recent work on the maternal function.
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Pub Date : 2023-01-02DOI: 10.1080/0969725X.2023.2167784
Mikki Stelder
Abstract This article pivots around the work of early modern legal scholar Hugo Grotius to consider the political stakes of ontological assessments of the sea and water in the context of Dutch imperialism. It draws on links with land reclamation projects in the Netherlands, while at the same time ties these to urgent questions within contemporary critical water and ocean studies around water, ontology, and race. Suggesting a rethinking of Grotius’s understanding of the ocean as perpetual res nullius – perpetually ownerless property – it destabilizes renditions of Grotius’s free sea as free from ownership. The ocean remains firmly within the orbit of property, the property of mankind, thereby excluding those considered non-human, including racialized, gendered, and more-than-human life forms. Grotius’s mare liberum as perpetual res nullius does not form an exception from territorial, personal, and national conceptualizations of property, but rather preconditions it – preparing the world for its thingification. I examine how this understanding of the ocean and of water has colonized our thinking of the ocean, law, being, and belonging. At the same time, the ocean’s very materiality seems to resist Grotius’s legal narrative. Although Grotius’s conquest of maritime imagination continues to justify global models of capital accumulation, the ocean always already shores up against and spills out of such reductive imaginaries.
摘要本文以早期现代法律学者雨果·格劳秀斯(Hugo Grotius)的著作为中心，探讨荷兰帝国主义背景下对海洋和水的本体论评估的政治利害关系。它借鉴了与荷兰土地复垦项目的联系，同时将这些与当代围绕水、本体论和种族的关键水和海洋研究中的紧迫问题联系起来。这是对格劳秀斯关于海洋为永久无主财产的理解的重新思考——它动摇了格劳秀斯关于海洋无主的观点。海洋牢牢地保持在人类财产的范围内，因此排除了那些被认为是非人类的，包括种族化的、性别化的和超越人类的生命形式。格劳秀斯的“永久无主权”(perpetual res nullius)并没有形成领土、个人和国家财产概念化的例外，而是为其设定了先决条件——为世界的物化做好准备。我研究了这种对海洋和水的理解是如何影响我们对海洋、法律、存在和归属的思考的。与此同时，海洋的物质性似乎与格劳秀斯的法律叙事相抵触。尽管格劳秀斯对海洋想象力的征服继续为资本积累的全球模式辩护，但海洋总是已经搁浅，并从这种简化的想象中溢出。
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Pub Date : 2023-01-02DOI: 10.1080/0969725X.2023.2167778
Ewa Macura-Nnamdi, T. Sikora
W isława Szymborska’s poetic take on water is driven by a paradox. On the one hand, the poem speaks to, and celebrates, water’s material heterogeneity and the multiplicity of its forms and hence meanings. On the other, however, it points to the impossibility to grasp the abundant materiality of water and to the inadequacy of language to keep up with its fugitive realities and shapes. The “names” are provisional and potentially countless, the lines suggest, turning the poem, it might seem, into a dubious exercise in poetic creation. Indeed, Szymborska’s piece does what it declares impossible: it offers beautifully crafted names in an explicit recognition of their insufficiency and futility. And yet the lines also, and perhaps by this very reason, suggest that there are no other ways to access water except through the endless acts of naming (as Jamie Linton provocatively puts it: “Water is what we make of it” (3)). What is at stake, however, is much more than water’s “symbolic potency” or its discursive life (MacLeod 40). These acts posit us as always in a relation to water – as observers, (ab)users, thinkers, admirers, and survivors, to name only the few the poem references. This is why in Szymborska’s poem, water is at once elusive though palpably material; offering itself but also withholding; historical and yet to come; life-giving and life-taking; scarce and excessive; violent and benign; an object of our deeds, needs, and thoughts and an agent constantly chiselling the limits of what we do, need, and think. Szymborska’s 1962 poem beautifully encapsulates some of the major currents of thought coalescing around what Cecilia Chen et al. have named a “hydrological turn” (3). More specifically, they have offered “thinking with water” in place of “thinking about water” as an approach most sensitive and attentive to the materialities of water and their political and poetic significance. To think with water, they argue, is to place water alongside our intellectual endeavours recognizing it is meaningcreating matter. It is also to acknowledge that water is a creative subject in its own right, generating our worlds, communities, and ways of knowing, frequently redefining our knowledges
W isława辛波斯卡对水的诗意诠释是由一个悖论驱动的。一方面，这首诗讲述并颂扬了水的物质异质性以及水的形式和意义的多样性。然而，另一方面，它指出了掌握水的丰富物质性的不可能性，以及语言的不足，以跟上其短暂的现实和形状。这些“名字”是临时的，可能是无数的，诗句暗示着，把这首诗变成了一个可疑的诗歌创作练习。事实上，辛博斯卡的作品做了它宣称不可能的事情:它提供了精心设计的名字，明确承认它们的不足和无用。然而，也许正是由于这个原因，这些诗句也表明，除了无休止的命名行为(正如杰米·林顿(Jamie Linton)挑衅性地说的那样:“水是我们创造出来的”)之外，没有其他途径可以获得水。然而，利害攸关的不仅仅是水的“象征效力”或它的话语生命(MacLeod 40)。这些行为使我们始终处于与水的关系中——作为观察者，(ab)使用者，思想家，崇拜者和幸存者，这只是诗中提到的少数几个。这就是为什么在辛波斯卡的诗中，水是既难以捉摸又显而易见的物质;奉献自己，但也保留自己;历史的和尚未到来的;给予生命和索取生命;稀少的和过多的;暴力的和良性的;它是我们行为、需要和思想的对象，也是一个不断地凿出我们所做、所需要和所想的界限的代理人。辛波斯卡1962年的这首诗优美地概括了围绕Cecilia Chen等人所命名的“水文转向”的一些主要思潮(3)。更具体地说，他们提出了“与水一起思考”来代替“思考水”，作为一种最敏感、最关注水的物质性及其政治和诗歌意义的方法。他们认为，用水来思考，就是把水和我们的智力活动放在一起，认识到水是创造意义的物质。我们也要承认，水本身就是一个创造性的主题，它创造了我们的世界、社区和认知方式，并经常重新定义我们的知识
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Pub Date : 2023-01-02DOI: 10.1080/0969725X.2023.2167789
Agnieszka Pantuchowicz
Abstract The paper addresses some rhetorical uses of the figure of water management from the perspective of an affirmative approach to contamination which Derrida saw as constitutive of affirmation itself. Contaminated water and its discontents discussed in the text frequently appears in various kinds of writings as a frightening figure of contamination which simultaneously brings in the figure of water management as a way of controlling the purity of cultural exchanges and transmissions in which, as Caroline Petronius puts it, contagion journeys out of medicine into culture. The paper also addresses water and its management from the perspective of Astrida Neimanis’s liquidizing of the border between the solid and the fluid as a border between the human and the inhuman. This perspective opens up the sphere of mutual contamination of the human and the inhuman and translates posthumanist theoretical positions into spheres of affirmative exchanges managed not by masters, but by Donna Haraway’s companion species whom, or which, we all are.
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Pub Date : 2023-01-02DOI: 10.1080/0969725x.2023.2167797
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Pub Date : 2023-01-02DOI: 10.1080/0969725X.2023.2167781
Joseph Pugliese
Abstract In this essay, I examine the relationality between life and water in the context of its intercorporeal manifestations. Drawing on key aspects of Merleau-Pontian phenomenology, my concern is to reflect on water’s enfleshment of life and its complex ecologies of intercorporeity. These Merleau-Pontian key aspects, I note, are in close dialogue with a number of Indigenous cosmo-epistemologies that envisage the world as constituted by profound ecologies of intercorporeal relationality. The loci of my analysis are the Sonoran Desert and the lands of the Tohono O’odham people, all situated within the ongoing violent relations of power unleashed by the forces of settler colonialism, including the partitioning of Indigenous nations by the Mexico–US border, the ecological devastation left in the wake of the construction of the Trump border wall and the increasingly fraught situation of undocumented migrants attempting to cross the US border. The bodies of water that I discuss in this essay disclose the cycles of life and death that turn on the presence and absence of water. These cycles are increasingly ensnared in aquapolitical regimes of governmentality that, in settler colonial contexts, unleash lethal effects that kill both bodies of water and the entities that depend on them for life.
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Pub Date : 2023-01-02DOI: 10.1080/0969725X.2023.2167785
Massimiliano Tomba
Abstract The Cochabamba water war in 2000 was the first water war of the twenty-first century. During the mobilizations in Bolivia, a factory workers’ manifesto read: “We don’t want private property nor state property, but self-management and social property.” The social practices of many Cochabambinos and Cochabambinas did not defend water as an object. They supported forms of life in common and a way of practicing democracy in the politics of presence. They recalled traditional usos y costumbres, which have been reconfigured in their encounter with other unprecedented practices, situations, and legal systems. Finally, the water war insurgents aimed to restore another practice of democracy and different property relations. Social property (propiedad social) was born in the social and political context of the water war mobilizations. In this article, I investigate social property as a practice that exceeds the current legal definition of ownership and discloses new legal forms of relationship with water. Methodologically, it is about extracting theory from practice – extracting from concrete social practices new concepts that require thinking about.
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Pub Date : 2023-01-02DOI: 10.1080/0969725X.2023.2167788
G. Anidjar
Abstract I teach with water. It’s nothing very remarkable and I myself do not remember how I settled upon water as a most convenient introduction to what I have to teach, which is to say, to learn. Did not everything begin with water? My own beginnings, in any case, would border on the banal, if they did not signify so much about where I live (race and class) and how I teach (tradition, institution, location), the liberties I can responsibly take, or the sheer length to which one might have to go to register and partake of a sense of wonder – and of outrage – on the impossible path toward a collective experience of learning. In this particular instalment, learning with water is very much about recalling what we know, knowing what we do with the knowledge that we have. I teach with water. I start my class by quietly, if ostensibly, depositing in front of the class, or at the center of the seminar table, a bottle of “spring water.” I then invite the students to attend to this classroom instance of the proverbial elephant, though not necessarily true to the desperate manner of the three blind men.
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Pub Date : 2023-01-02DOI: 10.1080/0969725X.2023.2167780
Edwige Tamalet Talbayev
Abstract This essay reflects on the concept of “hydropower” – the corrosive power of seawater to amalgamate Life and Nonlife in the context of migrant deaths in the waters of the Mediterranean. Through a focus on drowned bodies’ dissolution and eventual sedimentation into their deep-sea surroundings, my approach interrelates the order of biopolitical violence enacted by Europe’s restrictive migration policies and the thick time of the geophysical. The degradation of bodies under the influence of hydropower reveals residual ontologies marked by porousness between embodied forms of Life and their geophysical environments, putting significant pressure on the putatively watertight divide between Life and Nonlife in the Anthropocene. Parsed from the lens of residuality, hydropower reveals humans’ full ontological coincidence with matter writ large, their endurance and solubility in geological life forces, but also the necessity to think agency in terms of human/inhuman continuity in excess of biopower’s regimenting forces. Against the attempted biopolitical suppression of a certain form of humanity, the residual dwelling enacted by hydropower champions the inclusion of new constellations of matter in our political thought processes.
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