Resonant networks

The purpose of this paper was to re-visit data from a nine-week scrapbooking project, with Black and Latinx youth, in an urban after-school programme, using an affective lens. To examine the entanglement of human and non-human bodies, I (White, woman, researcher) returned to week three of the nine-week project, during which the youth and I explore health and fitness-related magazines. I explicate how affect, using feminist new materialism, drew me into three affective moments, which took place during and after the project had officially ended. In looking at these non-linear moments, I explain the ways in which the participants, materials and, perhaps, most importantly, myself became affected by a co-constitutive entanglement of human (youth, adult) and non-human (scrapbooks, images, texts) bodies. These moments generated affects that were uncomfortable, disruptive, and productive. I end the paper by urging researchers, educators, and practitioners to continue to engage in critical scholarship with youth, particularly in the United States. While this is a modest beginning, it is also a point to pause in discomfort and disruption which can, in turn, produce possibilities for youth and adults to destabilise traditional hierarchies in research and practice and learn from each other.

Steampunk is an aesthetic technological movement incorporating science fiction, art, engineering, and a vibrant 21st century Do-It-Yourself counterculture. This article explores the feminist potentials of ‘thinking with’ steampunk as a playful, affective and decidedly political response to the present technological condition. It starts out by navigating the field of affect theory with a Deleuzian reading of Baruch Spinoza on affect, to then engage in the affective renderings of the relations, rhythms, and power of a soma-technology central to steampunks as well as their Victorian predecessors: the corset. The purpose of the article is (at least) threefold: first, it sets out to complicate the notion of the corset as either oppressive or liberating by a move from signification to affect. Secondly, it aims to put a feminist spin on Spinoza, by offering what Moira Gatens (2000) calls a micropolitical feminism of the in-betweens of subjects (or bodies). The argument, thus, takes seriously the seeming lack of distinction in Spinoza between nature and artifice, which opens up possibilities of exploring the affective relations and the in-betweens of human and nonhuman bodies. Finally, and as a result of this interest in the affective relationality of human and nonhuman bodies, the article contributes to the discussion of ‘somatechnics’ ( Sullivan and Murray 2009 ) by proposing an intimate relationship between somatechnics and affect.

Tracking fugitive dynamics into the twenty-first century, this chapter probes Paul Muldoon’s exploration of metamorphosing poetic and corporeal forms. It focuses on the ventriloquizing of artworks, artists, and nonhuman agents (animals, plants, bodies, objects, waste products). It offers particular attention to: a) Muldoon’s limited edition pamphlets and literary-artistic collaborations containing photographs, drawings, and paintings. One example is Plan B, the cover of which shows a statue of Apollo wrapped in polythene. The poems within depose the colonizing order Apollo’s torso represents, engaging in refractions of aesthetic and literary inheritance. b) the voice of human and nonhuman bodies, especially Muldoon’s mythological preoccupation with half-animal forms, degenerating waste products, and digesting/gustatory metaphors for the lyric work. Each destabilizes fixed and perfected forms, often in favour of organic mutability and resonance.

Using a critical legal geography approach that incorporates theories of law, space, and power, this paper explores how the public health surveillance of dengue fever is utilised by the state in an ongoing ‘war against the mosquito’ in Singapore. Here, the state deploys biopower as a form of spatio-legal ‘lawscaping’ – consisting of and implicating a host of actors, institutions, and objects – in order to seek and eradicate sources of stagnant water (and the mosquitoes that breed in them) in spaces across the city. The paper demonstrates how, in combating dengue fever this way, the public health surveillance and regulation of dengue fever in Singapore informs four distinct yet interconnected forms of spatio-legal materiality and normativity: a) the inspection of space; b) the invisibilisation of death; c) the implementation of self-regulatory objects; and d) the illegality of uncleanliness. Therefore, in tracing the public health surveillance of dengue fever as it relates to the biopolitical regulation of stagnant water, this paper is also able to evince how the state uses spatio-legal means to govern a range of sites as well as a host of human and non-human bodies, and in doing so reveal how state biopower can be exerted across different species. At the same time, these acts of biopolitical lawscaping serve to flatten different typologies of urban space – be they public, private, or even transient (or under construction). In its desire to eradicate mosquito breeding grounds, the state reduces urban space to that which is clean and unclean – even if unwittingly.

This article analyzes Rita Indiana’s novel La mucama de Omicunlé (Dominican Republic, 2015) from the perspective of queer ecologies. This approach seeks to dismantle normative conceptions of sexuality and nature through discourses and practices that articulate the relationships between human and non-human bodies from a fundamentally non-evolutionary, non-reproductive and multi-species perspective. La mucama de Omicunlé offers a unique opportunity to explore this approach by presenting an eco-political conspiracy plot -involving transgender characters, Afro-Caribbean rituals, magical animals, and time travel- to save the Caribbean Sea from a maritime disaster in the Dominican Republic. All this is framed in the context of the Caribbean, where the historical exploitation of nature intersects with the potentiality of this insular space to question the logics of disaster capitalism and imagine dissident and alternative ways of experiencing the body, sexuality, and the defense of the environment.

The current study applies the concept of the assemblage, an aggregation of discursive and nondiscursive bodies, objects, and ideas, to young adults and casual sex. By de-centering human subjectivity, we are able to focus on some of the ways in which dating apps and sexual desires, in addition to human and nonhuman bodies, can be propelled and/or impeded in anticipation of sexual encounters. To answer our research questions, we rely on online survey data from young adults living in the United States ( N = 99). Making use of the theoretical contributions of Deleuze and Guattari, our findings highlight the ways dating apps and social media contribute to organizing, arranging and rearranging the casual sex assemblage.

ABSTRACTVarious neuropsychiatric disorders are a common feature today, not least in educational contexts where Attention Deficit Hyperactivity Disorder (ADHD) is a common diagnosis. The dominant perspective regarding ADHD is biomedical. This perspective has been questioned and challenged in various ways. The aim of this article is to think ADHD through quantum physicist and philosopher Karen Barad’s [Barad, K. 2007. Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning. Durham, NC: Duke University Press.] theory of agential realism. According to Barad, what we perceive as singular entities do not exist in advance. Barad pays attention to the world’s entanglements, and what we perceive as singular objects and subjects are effects of specific and various material-discursive practices acting as agential cuts. The theory of agential realism assigns performativity to matter, which highlights that ADHD is something that continuously comes into being together with human and non-human bodies. The material dimension has not previously been emphasised as a causal factor in studies on ADHD. In this article, the focus is on the agency of the book. As a conclusion, the importance of taking responsibility for every material-discursive practice with which we are always entangled is emphasised.

In recent decades, part of the human sciences has been dedicated to rethinking the separations between subjects and objects, or, in another sense, between nature and culture. If, in part of the Western context, this separation guaranteed the ontological primacy of subjects, other strands of thought have sought to rediscover the interactions between subjects and objects, including finding ways to establish the conditions of autonomy of objects by themselves. In particular and turning to the cultural context and the production of objects in capitalist societies, we ask about the conditions of autonomy of commodities. Depending on the perspective we adopt, the commodity loses its economic attribute, reappearing with other constitutive meanings. In this paper, we trace a brief conceptual course about the separations between subjects and objects and the contemporary interpretations that intend to undo such separation. First, we start with Sigmund Freud’s critical comments about the animistic practices of indigenous people and Karl Marx’s comments about commodity fetishism. According to Peter Stallybrass (2009), Marx would not be antagonistic to the fetish as a possible cultural form, but solely a critic of the commodity fetish in capitalist societies. Losing its harmful character, the fetish reappears as a potential agent of relations between human and non-human bodies, according to Latour (2005). Finally, we speculate on the commodity-object to reactivate the interlacements between subjects and objects in contemporaneity.

This essay offers a “landbody” method to examine how Xicanx (Chicanx Indigenous) performances express decolonial relationships between human and non-human bodies. I will employ a close textual reading method to analyze Chicana artist Laura Aguilar’s a self-portrait, Grounded #106, a photograph featuring the artist’s gender nonconforming body posed among a rocky outcrop. The arrangement of the photo—with the author’s broad back to the camera, her round form almost indistinguishable from the large boulders that surround her—blur distinctions between human and non-human embodiment. I utilize a “landbody” reading to consider how Aguilar’s text stages the ongoing presence of queer Indigenous bodies that are deeply rooted to the land in ways that disrupt settler processes of Native disappearance. The paper thus develops a methodology to guide our reading practices to analyze how texts and performances express relationships between land and bodies that navigate settler processes of dispossession.

This paper conceptualizes children’s mathematical thinking from a materialist perspective on language and mathematics. This perspective considers human and non-human bodies as ontologically equivalent; that is, as both being agentive, vibrant, and animated, thus resisting static representations. This conceptualization is an alternative to the interactionist and language-based models that have dominated research in language and mathematics. This conceptual approach informs the paper’s non-hierarchical analysis of a bilingual classroom studying the concept of equivalent fractions. The non-hierarchical nature of this analysis permits a dynamic shift of focus from learners to materials to mathematical concepts. This non-traditional analysis informs the paper’s final discussion regarding the nature of children’s mathematical thinking. The discussion highlights how working outside language-based interactionist models provides an alternative view of children and artefacts as equal partners working within and as part of the vibrant boundaries between matter and meaning.

How are colonial violence and resistance entangled in Dutch plantation poetry? This article aims to answer this question through an analysis of Paul François Roos’Surinaamsche mengelpoëzy (1804), a collection of poems describing Suriname’s plantation culture. Previously, its representations of Suriname’s natural environment have been interpreted as exotic variations on pastoral conventions, offering a Eurocentric perspective on the colony. This article hypothesises that, even if literary conventions in the poems contributed to the concealment of colonial violence against the natural environment and the Afro-American population, an affective analysis can also reveal voices of dissent. To do so, it will combine ecocritical and postcolonial theory to demonstrate how Surinaamsche mengelpoëzy ‘naturalised’ distinctions between ‘nature’ and ‘culture’, and between ‘harmony’ and ‘combat’, asserting colonial order. However, when this representation of Suriname’s plantation culture is conceptualised as an ‘affective economy’ in which human and non-human bodies are interrelated through economic and ecological affects, these distinctions start to blur, and order is destabilised. Using Monique Allewaert’s concept of ‘ecological personhood’ ecological affects become visible as Afro-American resistance against European notions of individuality and sovereignty.

Interview has been condensed to include most relevant topics to essay titled, “Shared Vulnerability: Rethinking Human and Nonhuman Bodies in Disasters.” Green Theory and Praxis Journal 13.1 (Winter 2020): 32-44.

The “field” has long been contested as spatially and temporally bounded. Feminist epistemologies have re-imagined and engaged field/work as shared, messy and co-constitutive, while critical more-than-human methodologies in the transdisciplinary field of the environmental humanities are further expanding our understanding of who and what counts in the production of knowledge in the field. This compendium article orbits around a collective concern for the sharedness of bodily and planetary ecologies through field/work. It brings together cross-disciplinary accounts of field encounters that critically explore what it feels like to do this work and what it entails. With a focus on practice and process, the six contributing authors—researchers, artists, practitioners, writers—consider how nonhumans share in our research, shaping the work we do, the questions we ask and the responses we craft. Together, they offer thoughtful provocations on the troubling and promising ways in which human and non-human bodies become unsettled and rearranged through field encounters.

What does the politics of becoming contribute to an emancipatory strategy towards democratic futures? The concluding chapter situates the politics of becoming in a larger progressive project of radical democratic transformations. It offers a concise recap of the politics of becoming developed throughout the book and summarizes how self-transformation can take place in democratic spaces through disidentification and anonymity. It then revisits debates that pit the recognition of identity against the redistribution of economic goods and argues for the inherent connection between these two strategies. Rereading the democratic (deliberative) systems debate through assemblage theory, the chapter introduces the concept of a democratic microverse—a miniature participatory configuration that prefigures a potential future constellation. The democratic microverse extends from the individual democratic subject to democratic spaces and finally to a societal and potentially planetary level. It interrupts the dominant logics of the present by rearranging assemblages of human and nonhuman bodies and in doing so opens spaces for democratic transformations. Not only the subject itself, but the political and societal system is subject to change.

More-than-human relations have gained much attention in the study of home and homemaking in Western contexts. We contribute to and geographically expand this growing literature by focusing on informal homes established by climate migrants living in the urban fringes of Khulna city, Bangladesh. To explore these precarious dwellings we develop a more-than-human approach, focusing upon the agencies and relations of plants, animals and elements of nature in securing homes. We focus on the more-than-human imaginaries that bring together human and non-human bodies and contribute to the conditions and capacities of homemaking. We have identified three dominant imaginaries (aesthetic, spiritual and economic) through which homes are produced and maintained. These imaginaries inform the material dimensions of migrant home-ecologies in unconventional but important ways, influencing the production of internal and external spaces. We conclude that reimagining non-humans as co-constituting home provides unique insights into the diverse strategies and experiences of marginalized communities and their socio-ecological complexities in urban space. Thinking through cities and their uneven metabolic processes in this way can generate innovative approaches for engaging with marginalized people in the urban fringe.