非殖民化的女性主义床的认识论:一个不完整的生病和残疾酷儿棕色女性知识体的纲要

IF 2.1 4区 社会学 Q2 WOMENS STUDIES
Tala Khanmalek, H. Rhodes
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引用次数: 3

摘要

摘要:本丛书从“床”的当代时间和地点出发,对一系列概念进行了全新的思考。在“床”中,床是一个时间和地理(非)位置,是病态和残疾酷儿(SDQ)身体和生活的中心。这篇文章节选自一个正在进行的更大的项目,部分源于卢戈内斯1987年的文章《玩乐、‘世界’——旅行和爱的感知》。它致力于阐明一种非殖民化的女权主义认识论,这种认识论是由有色酷儿、生病和残疾的现象学和物质生活所决定的。我们被所谓的酷儿工作和恶心工作所驱使:培养与我们的身体、我们的欲望、我们的健康以及彼此之间的非规范关系的方法。在lugoones的游戏概念的精神中,我们认为酷儿游戏是一种不断展开的活力的方法,它也严肃地对待并尊重酷儿慢性疾病生活的严重性。我们认为,这肯定了一种疾病的政治和诗学,这种政治和诗学与殖民主义对身体的控制是对立的,殖民主义对身体的控制只是在为自己和他人生产和获利的同时具有价值。作为SDQ思想和文化材料的一个不断增长的档案,这个纲要并不一定打算以线性的方式阅读。这是它的SDQ对异父制、种族主义和残疾主义语法的破坏的一部分;SDQ时间的核心组成部分;这是一个强烈的提醒,尽管我们受到疾病的束缚,也正因为如此,我们才有可能创造出不同形式的生命。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
A Decolonial Feminist Epistemology of the Bed: A Compendium Incomplete of Sick and Disabled Queer Brown Femme Bodies of Knowledge
Abstract:This compendium takes up a series of concepts as a means to think them newly from the contemporary time and place of "the bed," where the bed is a temporal and geographical (non)location central to sick and disabled queer (SDQ) bodies and life. Excerpted from a larger project-in-progress, this article, in part, proceeds from Lugones's 1987 essay "Playfulness, 'World'-Travelling, and Loving Perception." It strives toward articulating a decolonial feminist epistemology that is informed by queer of color, sick and disabled phenomenology and material life. We are compelled by what we might name as the work of queering and the work of sickening: methods for cultivating non-normative relationships to our bodies, our desire, our health, and to each other. In the spirit of Lugones's notion of playfulness, we consider queer play as a methodology of ever-unfolding liveliness that also takes seriously and honors the gravity of queer chronic illness life. This, we propose, affirms a politics and poetics of illness that is antithetical to coloniality's hold on the body as only of value while productive and profiting for itself and for another. A growing archive of SDQ thought and cultural material, this compendium is not necessarily intended to be read in a linear fashion. That is part of its SDQ disruption of heteropatriarchal, racist, and ableist grammars; a central component of SDQ temporalities; and an emphatic reminder that despite and because of the ways we are bound to and by illness, we make possible diverse forms of life otherwise.
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