Pub Date : 2020-01-02DOI: 10.1080/08164649.2020.1765312
J. Gerrard
ABSTRACT This reflective article considers the ways in which children were symbolically deployed to configure the politics in both the ‘Yes’ and ‘No’ campaigns in the recent Australian same-sex marriage postal survey. I suggest that the politics of equivalence, whereby the equality of queer relationships was rhetorically argued by suggesting they were ‘the same’, enabled an associated discursive attachment to the nuclear family, centred on the possibility for reproduction and the potential existence of children. As a result, there was a troublesome convergence in both the ‘Yes’ and ‘No’ campaigns in the cry, ‘what about the children?’. While the concern was clearly levelled from very different political standpoints, the attachment of the politics of futurity to children, I suggest, is a key part of why the mainstream ‘Yes’ campaign focused so narrowly on the amendment to marriage legislation to the neglect of a broader queer politics and more diverse queer cultures and expressions.
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Pub Date : 2019-11-29DOI: 10.1080/08164649.2019.1698285
Lenka Vráblíková
ABSTRACT This article revisits Sarah Kofman and Jacques Derrida's work on Immanuel Kant in order to contribute to the theorisations of the ethics and politics of sexuality at universities today. It asks: how does phallogocentrism operate in the discourse of the university which we have inherited from Kant? And how can an understanding of the sexual forces woven into this discourse help us unravel and complicate the paradoxes that currently define the concept and the practice of academic freedom? By interrogating academic freedom from within an analysis of the university's sexual economy, this article aims to contribute to feminist critique with a view to renewing university discourses and practices. It shows that the contract between the nation state and scholars upon which the university is founded is not only financial or sociopolitical but also sexual. It argues that academic freedom must be conceived not as a university subject's right to speak or act freely but as a continuous ethical relationship to others – where a critique of the university's alleged sexual indifference remains paramount.
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Pub Date : 2019-10-02DOI: 10.1080/08164649.2019.1697178
Astrida Neimanis
ABSTRACT This article offers a feminist environmental response to ‘the breathless sea’. Through a close reading of [Christina Sharpe’s. 2016. The Wake: On Blackness and Being. Durham: Duke University Press]; Adrienne Rich’s. 1973. “Diving into the Wreck.” In Diving into the Wreck: Poems 1971–1972. New York: WW Norton; and Alexis Pauline Gumbs’. 2018. M Archive: After the End of the World. Durham: Duke University Press], it explores the increasingly vulnerable ocean both as a site of environmental damage, and as a speculative meeting place between black feminist poetics and white feminism. A series of interconnected arguments unfold: (1) learning from Sharpe, the weather is understood as not only climatological but also in terms of the ‘total climate’ that is antiblackness; (2) the ocean is not immune from weather; the weather underwater comprises anthropogenic harm to oceans (including increasing levels of oxygen depletion), but also the legacy of antiblackness; (3) from an environmental humanities perspective, the ‘wreck’ of Rich’s poem is not only a ‘wrecked’ gender order, but also the ecological damage of the undersea; white feminism, however, struggles to notice that this ‘wreck’ is also antiblackness. This article concludes by staging an encounter between Rich and Gumbs at the bottom of the sea. Here, as part of a project of building refuge, Gumbs invites white feminism to welcome its own partial dissolution.
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Pub Date : 2019-10-02DOI: 10.1080/08164649.2019.1698284
Stacy Alaimo
ABSTRACT This article responds to the question ‘What do we Want?’ posed to scholars in the feminist environmental humanities, by expressing the desire for a multitude of species to continue to exist through and beyond the era of the Sixth Great Extinction. Then, it questions who the ‘we’ is who would express this desire, and whether that category of enunciation presumes colonising, extractive, and falsely universalising positions. Is it possible to disconnect epistemologies, politics, and practices of global environmentalisms from colonial histories, epistemologies of scientific distance, and a disembodied Man? Can feminist, queer, and indigenous environmentalisms suggest more intimate modes of ecological knowing and being that are implicated rather than transcendent, tangible rather than immaterial, and scale shifting rather than distancing?
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Pub Date : 2019-10-02DOI: 10.1080/08164649.2019.1702873
Susanne Pratt
ABSTRACT In grappling for ways to respond to existence within permanently polluted worlds, this article asks: what does it mean to be good food for others? Where do all the chemicals and heavy metals go? What are the distributed effects? How might we hack legacies of toxic inheritance? What alternative practices and values are needed? This article explores the ways in which artists complicate death/food relations and nourishment through their express acknowledgement of chemically burdened bodies. In doing so, it draws on and extends Val Plumwood’s analytic of viewing humans as ‘being prey’ in the context of a feminist ethics of care and what Maria Puig de la Bellacasa refers to as ‘more caring affective ecologies’. Ultimately, it suggests that speculating on becoming prey and wanting to be good food for others – whether this is for a crocodile, fish, mushrooms or microbes in the soil – can propose new ways of configuring our relationships with human and more-than-human others in terms of toxicity and care.
摘要：在为应对永久污染的世界中的生存而努力的过程中，这篇文章提出了一个问题：成为他人的好食物意味着什么？所有的化学物质和重金属都去了哪里？分布效应是什么？我们如何破解有毒遗产？需要哪些替代做法和价值观？这篇文章探讨了艺术家通过对化学物质负担的身体的明确承认，使死亡/食物关系和营养复杂化的方式。在这样做的过程中，它借鉴并扩展了Val Plumwood的分析，即在女权主义关怀伦理的背景下，将人类视为“猎物”，以及Maria Puig de la Bellacasa所说的“更关爱的情感生态”。最终，它表明，猜测成为猎物并想成为他人的好食物——无论是鳄鱼、鱼类、蘑菇还是土壤中的微生物——都可以提出新的方法来配置我们与人类以及人类以外的其他人在毒性和护理方面的关系。
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Pub Date : 2019-10-02DOI: 10.1080/08164649.2019.1682457
L. McLauchlan
ABSTRACT While the erotic can be a vital source of change and sustenance for environmental action, how do we ensure we want well? Particularly, how do we do so when our care is directed towards a member of another species? Radically in decline in the UK, hedgehogs are increasingly attended to by thousands of largely urban-based volunteer conservationists nationwide. While these ‘hedgehog champions’ are typically captivated by the charms of hedgehogs, they also emphasise the importance of hedgehogs remaining ‘wild’, a quality they define as the need for hedgehogs to come and go freely from urban gardens. In this article, I focus on the use of this quiet, backyard ‘wildness’ to redirect potentially possessive modes of interspecies want. Through practicing disciplines of non-capture, hedgehog champions often come to delight in and care for the wider environments that support hedgehog lives. Through attending to hedgehogs in these expansive wild ways, however, it becomes clear that learning to love hedgehogs responsively in isolation is insufficient to make the changes hedgehogs need. Urban hedgehog conservation requires renewed attention to the power of the erotic as it plays out – and is fenced off – between humans.
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Pub Date : 2019-10-02DOI: 10.1080/08164649.2019.1702874
J. Hamilton
ABSTRACT This article critiques Donna Haraway’s slogan ‘make kin not babies’ via a reading of her SF tale ‘The Camille Stories’. It does so by considering the relationship between the care labour practices involved in making both kin and babies. The article has two central operations. It is an explicitly eco-social feminist argument against the use of making kin as an uncomplicated theoretical standpoint in the environmental humanities. At the same time, it deconstructs the iconic feminist ambit to be liberated from housework. These parallel operations emerge by characterising making kin as a kind of housework, which is a deeply ironic evaluation of Haraway’s slogan. Overall the article is a response to the question: how is the work involved in making kin both the same as and different to the labour of making babies? The answer is constructed through the method of literary close reading, paying attention to genre and plot of ‘The Camille Stories’ alongside Fiona McGregor’s novel Indelible Ink [2010. Melbourne: Scribe Publications] and Quinn Eades’s all the beginnings: a queer autobiography of the body [2015. Melbourne: Australian Scholarly Publishing]. These comparative readings enable a reckoning with the gnarly and contradictory implications of ‘making kin’ across contemporary environmental humanities and feminisms.
摘要本文通过阅读唐娜·哈拉威的科幻小说《卡米尔的故事》，对她的“要亲不要娃”的口号进行了批判。它通过考虑在制造亲属和婴儿中所涉及的护理劳动实践之间的关系来做到这一点。这篇文章有两个核心操作。这是一个明确的生态社会女权主义论点，反对在环境人文学科中使用制造亲属作为一个简单的理论立场。同时，它解构了从家务中解放出来的标志性女权主义目标。这些并行操作通过将亲属关系描述为一种家务而出现，这是对哈拉威口号的深刻讽刺评价。总的来说，这篇文章是对这个问题的回应:制造亲属所涉及的工作与制造婴儿的劳动是如何相同和不同的?答案是通过文学细读的方法构建的，关注《卡米尔故事》的类型和情节，以及菲奥娜·麦格雷戈的小说《不可磨灭的墨水》[2010]。墨尔本:Scribe Publications)和Quinn Eades的《all the beginnings: a queer autobiography of the body》[2015]。墨尔本:澳大利亚学术出版社。这些比较读物使我们能够对当代环境人文主义和女权主义中“亲近”的粗糙和矛盾的含义进行清算。
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Pub Date : 2019-10-02DOI: 10.1080/08164649.2019.1702875
J. Hamilton, Astrida Neimanis
ABSTRACT We propose that feminist studies are particularly well-situated to analyse the paradox of what ‘we humans’ want as we gaze into the eyes of planetary catastrophe. The contributions in the special issue evoke tensions between a capitalist imperative to consume, activist calls for resistance, and queer feminist figurations of sex and longing. Asking in turn what we as editors want from the project of feminist environmental humanities, we respond: (1) we want to spark new relations between desire and demand from within environmental crisis; (2) we want a fulsomely feminist environmental humanities; (3) we want to inhabit the difficult and necessary articulation of ‘feminism’ and ‘environment’; (4) we want multiple, situated, perversely scaled and historically awkward genealogies for environmental humanities; and (5) we want ‘to take up the burden of remaking our world’. We contextualise these demands via a series of examples: the drought and bushfires currently gripping the places we are writing from; Betty Grumble’s performance LOVE AND ANGER; an origin story of feminist environmental humanities as told from our particular perspectives; and a 1943 short story, ‘Dry Spell’, by Australian writer Marjorie Barnard. We argue for the feminist potency of holding desire in tension with demand.
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Pub Date : 2019-10-02DOI: 10.1080/08164649.2019.1697179
J. Biddle
ABSTRACT This article is about recent art of Tjanpi Desert Weavers, the not-for-profit, social enterprise of the Ngaanyatjarra, Pitjantjatjara and Yankunytjatjara (NPY) Women’s Council, as practices of eco-somatic feminist Indigenous ‘survivance’. Kuka Irititja (animals from another time) and Tjituru-tjituru (Tragedy, Grief and Sadness), produced in creative collaboration with non-Indigenous artist Fiona Hall, focus on death, extinction, annihilation. Whose lives, whose deaths mattered in the past; whose lives, whose deaths matter today. These works reference the British testing of nuclear bombs at Maralinga in the desert homelands of the artists in the 1950s and explore living-on in the aftermath of relentless settler colonial devastation, as Rene Wanuny Kulitja says of her work for Tjituru-tjituru: ‘these are for the ones who were born but never lived’. Developing a close analysis of the works, situated in a broader framework of remote avantgarde or Aboriginal art under occupation, this article explores how these works address a past that is not past for Anangu/Yarnangu women today and the vital importance of the work of Tjanpi Desert Weavers art production in the present.
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Pub Date : 2019-10-02DOI: 10.1080/08164649.2019.1702872
Mythily Meher
ABSTRACT Place forms the material grounds of our personal-political becomings, and feminist theory after Adrienne Rich and Audre Lorde demonstrates how understanding our respective locatedness forms a critical step towards meaningful theory and praxis. Such politics and ethics of place are cultivated in the feminist environmental humanities to encompass desires for ecological justice, putting human ethical relationships with the non-human world squarely into feminism’s scope. This article arises from the observation that place-work taking Indigenous and white settler relationships to place seriously could be enriched by more substantively involving many other settler experiences. Here, I enflesh this gap: I explore personal narratives of middle-class South Asian migrant settlerhood, using the paradoxical place-with-placelessness this experience entails to further vitalise understandings of place and feminism in the environmental humanities. In doing so, I propose that ‘feminism’ and ‘place’, as categories of understanding, need not be static, stable or singular to orient our identities, passions, or politics – that even when connections to these categories are unstable and tenuous, that very displacement and its excess can be grounding.
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