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Obstetric Violence: An Intersectional Refraction through Abolition Feminism 产科暴力:通过废除女权主义的交叉折射
Pub Date : 2022-08-22 DOI: 10.1002/fea2.12097
Rodante van der Waal, Kaveri Mayra, Anna Horn, Rachelle Chadwick

Obstetric violence, a term coined by activists in Latin America to describe violence during pregnancy, childbirth, and postpartum, is a controversial feminist term in global health policymaking as well as in obstetric and midwifery practice and research. We reflect on the term both theoretically and autoethnographically to demonstrate its feminist value in addressing the problem of violence as embedded within the obstetric institution.

We argue that obstetric violence as an activist and critical feminist concept can only be effective for change when it is clearly understood as institutionalized intersectional violence. Therefore, we propose an abolitionist framework for further study. Through this lens, we refract the concept of obstetric violence as institutionalized, intersectional, and racializing violence by (1) making an abolitionist historiography of the obstetric institution, and (2) centering anti-Black obstetric racism as the anchor point of obstetric violence, where the afterlife of slavery, racial capitalism, the impact of systemic racism, and the consequences of patriarchal biopolitics come together.

Abolition provides a unique approach to study obstetric violence since it not only refuses and dismantles violent institutions, but specifically focuses on building futures out of existing alternative practices toward a life-affirming world of care. We locate the abolitionist futures of maternity care in Black, Indigenous, and independent doula and midwifery practices.

产科暴力是拉丁美洲活动家创造的一个术语,用来描述怀孕、分娩和产后的暴力行为,在全球卫生政策制定以及产科和助产实践和研究中是一个有争议的女权主义术语。我们从理论上和民族志上反思这个词,以证明其在解决产科机构内嵌入的暴力问题方面的女权主义价值。我们认为,产科暴力作为一种活动家和批判性女权主义概念,只有当它被清楚地理解为制度化的交叉暴力时,才能有效地改变。因此,我们提出了一个进一步研究的废除主义框架。通过这一视角,我们将产科暴力的概念折射为制度化的、交叉的和种族化的暴力,方法是:(1)对产科机构进行废废主义的历史编纂,(2)将反黑人产科种族主义作为产科暴力的锚点,在这里,奴隶制的死后、种族资本主义、系统性种族主义的影响和父权生命政治的后果汇聚在一起。废除产科暴力为研究产科暴力提供了一种独特的方法,因为它不仅拒绝和拆除暴力机构,而且特别侧重于从现有的替代做法中建立未来,走向一个肯定生命的护理世界。我们在黑人,土著和独立的助产师和助产实践中找到了废奴主义的产科护理未来。
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引用次数: 2
Cargas Coming down: Chronic stress, Chicana-Indigenous spiritual healing, and feminist fugitive potentiality Cargas Coming down:慢性压力、Chicana-土著精神疗愈和女权主义逃亡潜力
Pub Date : 2022-07-19 DOI: 10.1002/fea2.12100
Megan Raschig

The bodies of low-income Chicana-Indigenous women are often sites of chronic racialized and gendered stress, as well as tremendous potentiality. I examine the relationship between stress and possibility as shaped by Chicana-Indigenous spiritual healing among members of a women's healing collective in California. These women articulate chronic stresses as cargas, Spanish for burden, baggage, or charge. Unloading these stresses among each other, or descargando, leads to actions mobilized as anticarceral activism. Attention to their sense of stress carried collectively as cargas builds on Black feminist understandings of stress as structured by racialized criminalization and state and carceral violence while illuminating the materiality and potentiality of this embodiment in Chicana-Indigenous contexts. The strategies cultivated for healing in these conditions underscore that stress is a worldly phenomenon, requiring emergent coalitions addressing social and structural conditions rather than solely individual therapeutic remedy or resilience. Working from feminist and fugitive anthropological commitments, centering descargando as an embodied knowledge praxis, I argue that an anthropological concern with potentiality must have an active, liberatory ethics, rooted in intersectional solidarity, accountability, and care.

低收入的墨西哥土著妇女的身体往往是长期的种族化和性别压力的场所,但也有巨大的潜力。我研究了压力和可能性之间的关系,这是由加利福尼亚妇女治疗集体成员中的Chicana-Indigenous精神治疗所塑造的。这些女性将慢性压力表达为cargas,在西班牙语中是负担、行李或负担的意思。相互之间卸下这些压力,或descargando,会导致反心脏运动的行动。关注他们作为cargas集体承担的压力感,建立在黑人女权主义者对压力的理解之上,这种压力是由种族化的犯罪化,国家和监狱暴力构成的,同时阐明了这种体现在墨西哥土著背景下的物质性和潜力。在这些情况下培养的治疗策略强调,压力是一种世俗现象,需要解决社会和结构条件的紧急联盟,而不是单独的治疗补救或恢复力。从女权主义和逃亡的人类学承诺出发,将descargando作为一种具体化的知识实践为中心,我认为,对潜力的人类学关注必须具有一种积极的、解放的伦理,植根于交叉的团结、责任和关怀。
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引用次数: 0
Conceptualizing the multispecies triad: Toward a multispecies intersectionality 概念化多物种三位一体:走向多物种交叉性
Pub Date : 2022-06-30 DOI: 10.1002/fea2.12099
Andrea Petitt

Feminist and multispecies anthropologies have decentered those most visible to appreciate the perspectives of those othered in society—but also to better understand society at large. This article goes beyond decentering the human toward decentering another analytical focus: the species dyad. Building on previous work on gender–species intersectionality and multispecies ethnography, as well as drawing on a set of five ethnographic and multispecies fieldwork studies involving gendered relations between humans, cattle, and horses on three continents, this article offers a conceptualization of the multispecies triad by outlining a multispecies intersectionality theory. This entails acknowledging the intersectionality of five sets of relations: (1) species as a power relation beyond biology; (2) intersecting power relations of humans (such as gender and ethnicity as well as local categories); (3) humans’ organization of nonhumans into intraspecies categories (by for example sex, breed, age as well as local categories); (4) nonhumans’ own intraspecies power relations; and (5) nonhumans’ relations to intraspecies groups of other species (including human subgroups). By situating a multispecies triad in this multispecies intersectionality, the article shows how relations of power intersect within and across species with consequences for individuals and groups of all species involved. Multispecies intersectionality can thus be of interest even to scholars primarily interested in humans.

女权主义和多物种人类学让那些最显眼的人去欣赏社会中其他人的观点,同时也更好地理解整个社会。这篇文章超越了对人类的去中心化,转向了对另一个分析焦点的去中心化:物种二分体。基于先前关于性别-物种交叉性和多物种人种学的工作,以及在三大洲进行的涉及人类、牛和马之间性别关系的五项人种学和多物种实地研究,本文通过概述多物种交叉性理论,提出了多物种三位一体的概念化。这需要承认五组关系的交叉性:(1)物种作为一种超越生物学的权力关系;(2)人类的交叉权力关系(如性别和种族以及地方类别);(3)人类将非人类组织为种内类别(例如性别、品种、年龄以及当地类别);(4)非人类自身的种内权力关系;(5)非人类与其他物种(包括人类亚群)种内群体的关系。通过将多物种三位一体置于这种多物种交叉性中,文章展示了权力关系如何在物种内部和物种之间交叉,并对所有物种的个人和群体产生影响。因此,即使是主要对人类感兴趣的学者,也会对多物种的交叉性感兴趣。
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引用次数: 2
Learning to love at the violent periphery of Philippine society 在菲律宾社会的暴力边缘学会爱
Pub Date : 2022-06-17 DOI: 10.1002/fea2.12098
Sif Lehman Jensen

This article seeks to contribute to a scholarly conversation about love beyond dominant assumptions of romance, desire, and attraction by exploring what love comes to mean as situated in and governed by violence and marginalization in the shadows of political conflict. Based on ethnographic fieldwork among Muslim women in Palawan, the Philippines, I unpack the empirical notion of learning to love as it occurred in their stories of marriage. The article argues that learning to love reflects the women's struggles to survive socially, emotionally, and materially, and to make a life and selves. In this way, love is rooted in patriarchal relationality, the cultivation of moral and religious ideals of womanhood as well as in the social and material dependency in the family revealing love as familial togetherness, attachment, and support. On this basis, the process of learning love captures the women's work of learning to live, reclaiming sociality and social worth within the violent and confining conditions that structure their lives.

这篇文章试图通过探索在政治冲突的阴影下,在暴力和边缘化的支配下,爱意味着什么,来促进一场关于爱情的学术对话,超越浪漫、欲望和吸引力的主导假设。基于对菲律宾巴拉望岛穆斯林妇女的民族志田野调查,我揭示了在她们的婚姻故事中学习爱的经验概念。文章认为,学会爱反映了女性在社会、情感和物质上的生存,以及创造生活和自我的斗争。通过这种方式,爱植根于父权关系,女性道德和宗教理想的培养,以及家庭对社会和物质的依赖,揭示了爱是家庭的团聚、依恋和支持。在此基础上,学习爱情的过程抓住了妇女在构成她们生活的暴力和限制性条件下学习生活、重新获得社会性和社会价值的工作。
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引用次数: 0
Silence: A predicament for feminist anthropology and social innovation 沉默:女性人类学与社会创新的困境
Pub Date : 2022-06-14 DOI: 10.1002/fea2.12096
Marielle Aithamon

This article aims to describe how contemporary societies dominated by racial capitalism and heteropatriarchy view and treat silence as an emptiness to be avoided. Without denying the importance of breaking from the silence of oppression, I argue that the dialectic between norms and silences is at the foundation of sociocultural life. Moreover, silence in feminist theory can be understood as a form of décrochage (lit. “unhooking”) from hegemonic norms, thus opening spaces of doubt and questioning (or spaces of vraisemblance). Dwelling in these spaces, which I believe is the predicament of feminist anthropology, allows us to craft the sociocultural, artistic, and theoretical tools to engage in a state of becoming and emancipation.

本文旨在描述在种族资本主义和异性父权统治下的当代社会如何看待和对待沉默是一种需要避免的空虚。在不否认打破压迫的沉默的重要性的情况下,我认为规范与沉默之间的辩证法是社会文化生活的基础。此外,女性主义理论中的沉默可以被理解为一种从霸权规范中解脱出来的形式,从而打开怀疑和质疑的空间(或vraisemance的空间)。居住在这些空间中,我相信这是女性主义人类学的困境,它使我们能够制作社会文化,艺术和理论工具,以参与一种成为和解放的状态。
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引用次数: 1
Generations
Pub Date : 2022-06-13 DOI: 10.1002/fea2.12095
Sahana Ghosh, Megha Sharma Sehdev

The notion of generations runs through feminist theory, rendering it singular and disciplining its proper subjects—but might there be modes of generational thought that explode the bounds of linearity and propriety, offering ways to think of kinship and generativity amid and despite conditions of violence? Drawing on ethnography situated in South Asia, and the gendered insights that emerge from it, we reflect on feminist knowledge as a site of kinship that complicates any simple picture of inheritance and lineage. Affiliations of thought, practice, and relating might be characterized instead by a range of gendered practices which are constituted by, and draw attention to, modes and processes such as gathering and dispersal; impasse and reconnection; and recognition and uncertainty.

代际概念贯穿于女权主义理论之中,使其变得独特,并规范了其适当的主题——但是否存在代际思维模式,打破了线性和得体的界限,提供了在暴力环境中思考亲缘关系和生育能力的方法?借助南亚的民族志,以及从中产生的性别见解,我们反思了女权主义知识作为一种亲属关系的场所,它使任何简单的遗传和血统图景复杂化。相反,思想、实践和相关的关联可能以一系列性别化的实践为特征,这些实践由聚集和分散等模式和过程构成,并引起人们的注意;僵局和重新连接;认知和不确定性。
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引用次数: 1
Otherwise 否则
Pub Date : 2022-06-04 DOI: 10.1002/fea2.12094
Laura A. Meek, Julia Alejandra Morales Fontanilla

In this article we offer the term otherwise as a keyword for feminist vocabulary. We consider how the otherwise is simultaneously a concept, an analytics, a method, and an ethico-onto-political commitment to the insistence of the possible against the pull of the probable. The otherwise conjures latent possibilities and potentialities held within a situation or formation—which we might only glimpse obliquely, yet which holds or opens to liberatory transformation. While a standard genealogy of the term might trace its theoretical lineage, we aim to enact the otherwise we write by decentering this genealogy. Our essay is situated in conversation with feminist Black studies, science and technology studies, and decolonial studies, seeking to potentiate the transformative possibilities of bringing together these literatures. We explore the world-making capacities of an otherwise anthropology through practices such as: attunement to the political in the mundane; speculative colaboring as a form of care; the fracturing of anthropological epistemologies; writing as a complex we; and not knowing. Finally, our collaborative essay is refracted through our respective experiences of social unrest and protests in Hong Kong and Colombia to enact an unruly and undisciplined genealogy of the otherwise, written from here, now.

在这篇文章中,我们将这个词作为女权主义词汇的关键词。我们考虑“他者”如何同时是一个概念、一种分析、一种方法,以及一种伦理-对-政治的承诺,坚持可能,反对可能的拉力。否则,就会联想到一种情况或形式中潜在的可能性和潜力——我们可能只能间接地看到,但它会保持或打开解放的转变。虽然这个术语的标准谱系可能会追踪它的理论血统,但我们的目标是通过分散这个谱系来制定我们写的其他内容。我们的文章位于与黑人女权主义研究,科学技术研究和非殖民化研究的对话中,试图增强将这些文献结合在一起的变革可能性。我们通过以下实践探索另一种人类学的世界创造能力:在世俗中对政治的调谐;投机合作:作为一种关心形式的投机合作;人类学认识论的断裂;作为一个复杂的“我们”书写;不知道。最后,我们的合作文章通过我们各自在香港和哥伦比亚的社会动荡和抗议活动的经历进行折射,以制定一个不守规矩和无纪律的谱系,从这里开始,现在。
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引用次数: 3
Queer Theory from Elsewhere and the Im/Proper Objects of Queer Anthropology 其他地方的酷儿理论与酷儿人类学的适当对象
Pub Date : 2022-05-17 DOI: 10.1002/fea2.12084
Margot Weiss

What is queer in contemporary transnational queer studies? In this essay, I explore queer as a political-intellectual orientation and aspirational field animated by its constitutive polarity: between a more constrained queer focused on sex, sexuality, and gender and a more expansive queer that bears an oblique relationship to these more proper objects. I trace how the desire to do justice to our objects of study produces queer’s characteristic inversions, so that when we seek to move “beyond” queer’s proper objects, we find ourselves drawn back into them and inversely, when we seek to center proper subjects of queer, we find ourselves elsewhere and otherwise. I illuminate this queer movement through a conceptual review of recent scholarship in queer anthropology (loosely 2015-21), drawing out queer as (1) a challenge to categorical legibility, (2) a way to rethink vitalities between bio- and necropolitics, (3) a field of political, social, and sensual erotics and desires, and (4) a deconstruction of normative knowledge projects and epistemologies. Throughout, I reflect on anthropology's place in a larger project of a queer theory from (and seeking) an elsewhere.

当代跨国酷儿研究中的酷儿是什么?在这篇文章中,我将酷儿作为一种政治-智力取向和被其构成极性所激发的抱负领域进行探索:在专注于性、性和性别的更受约束的酷儿和与这些更合适的对象有着倾斜关系的更广阔的酷儿之间。我追溯了对我们的研究对象进行公正对待的愿望是如何产生酷儿的特征倒置的,所以当我们试图“超越”酷儿的适当对象时,我们发现自己被拉回了它们,反过来,当我们试图以酷儿的适当主题为中心时,我们发现自己在别处。我通过对酷儿人类学最近的学术研究(大致为2015-21)的概念性回顾来阐明这一酷儿运动,将酷儿描绘为(1)对分类易读性的挑战,(2)重新思考生物政治和死亡政治之间的活力的一种方式,(3)政治、社会和感性的情色和欲望的领域,以及(4)对规范知识项目和认识论的解构。在整个过程中,我反思了人类学在一个更大的酷儿理论项目中的地位,这个项目来自(并寻求)其他地方。
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引用次数: 0
Backlash 强烈反对
Pub Date : 2022-05-17 DOI: 10.1002/fea2.12087
Joseph Jay Sosa

Feminist anthropology offers conceptual and methodological clarity to the study of backlash, a phenomenon made salient once more by the global conservative turn of the 2010s. As contemporary crises of social reproduction have, once again, focused majoritarian angst and anger on women, queer people, immigrants, and people of color, scholars have returned (again) to discuss backlash. Critically, feminist anthropology can move past media narratives of backlash, which often emphasize the emotional habits of backlash perpetrators, to understand how backlash operates as a specific mode of power through the experiences of its targets. This keyword entry joins recent retheorizations in conceiving backlash not as a reactive event but rather as an elaboration of the ongoing logics of structural oppression. Critically examining media and scholarly analyses of Brazilian President Jair Bolsonaro's election and rise of the extreme right in Brazil as its case study, this entry examines how fieldwork-based approaches offer expanded theoretical purchase on the backlash concept.

女性主义人类学为研究反弹提供了概念和方法上的清晰度,这一现象在2010年代的全球保守转向中再次凸显出来。随着当代社会再生产危机再次将多数主义者的焦虑和愤怒集中在女性、酷儿群体、移民和有色人种身上,学者们(再次)回来讨论反弹。重要的是,女权主义人类学可以超越媒体对反击的叙述,后者往往强调反击肇事者的情感习惯,从而理解反击是如何通过其目标的经历作为一种特定的权力模式运作的。这个关键词条目加入了最近的重新理论,认为反弹不是一个反应性事件,而是对结构性压迫的持续逻辑的阐述。本文以巴西总统雅伊尔·博尔索纳罗(Jair Bolsonaro)的当选和巴西极右翼的兴起为案例,批判性地审视了媒体和学术分析,探讨了基于实地工作的方法如何为反弹概念提供更广泛的理论支持。
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引用次数: 1
Maroons: Blackgirlhood in Plain Sight 栗色:明目张胆的黑人少女
Pub Date : 2022-05-11 DOI: 10.1002/fea2.12089
LeConté J. Dill

Historically and globally, Black people have engaged in practices of maroonage to resist bondage and re-make free homes and communities. In this article, I offer maroons as a keyword and assert that Blackgirls are present-day maroons in plain sight who resist structural bondage and re-make practices of survivance in the pursuit of freedoms on an everyday basis. Through the article, I share and analyze ethnographic data as well as poetry and lyrics written by Blackgirls and womxn who enact their/our resistance and maroonage in plain sight.

在历史上和全球范围内,黑人都曾通过逃亡来反抗奴役,重新建立自由的家园和社区。在这篇文章中,我将“栗色”作为一个关键词,并断言黑人女孩是当今显而易见的栗色,她们抵制结构性束缚,在日常生活中追求自由,重新制定生存实践。通过这篇文章,我分享和分析了人种学数据,以及黑人女孩和女性写的诗歌和歌词,她们在众目睽睽之下表现了她们/我们的抵抗和放逐。
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引用次数: 1
期刊
Feminist anthropology
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