By Alison Kafer
In Feminist, Queer, Crip Alison Kafer imagines a unique destiny for incapacity and disabled our bodies. tough the ways that principles concerning the destiny and time were deployed within the provider of obligatory able-bodiedness and able-mindedness, Kafer rejects the assumption of incapacity as a pre-determined restrict. She juxtaposes theories, events, and identities reminiscent of environmental justice, reproductive justice, cyborg conception, transgender politics, and incapacity which are more often than not mentioned in isolation and envisions new chances for crip futures and feminist/queer/crip alliances. This daring ebook is going opposed to the grain of normalization and promotes a political framework for a extra simply global.
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Extra info for Feminist, Queer, Crip
Power in the narrow sense would be the common sense use – the meaning that adheres to a word ordinarily by dint of the history of its (common) uses in a language. In the play of significations entailed between the general and the narrow senses of ‘power’, an element emerges which deconstructs the abstract and the empirical connotations of the respective senses. In the same chapter and in the page just after the one where he speaks of the nominalism of power, Foucault makes the following comment – Relations of power are not in a position of exteriority with respect to other types of relationships…, but are immanent in the latter; they are the immediate effects of the divisions, inequalities, and disequilibriums which occur in the latter, and conversely they are the internal conditions of these differentiations;…[relations of power] have a directly productive role… (emphasis added, 94) These immanent, immediate and direct relations (of power) are, somewhat paradoxically, the elements of an inadequate name (Power), and as such – through the reificatory principles of naming – involve the mediatory effects of BODY, POWER AND IDEOLOGY 11 a hypostasis.
To remember, Foucault is thus not being inconsistent with his radical debunking of any interiority in the subject. He is speaking of “an inside that lies deeper than any internal world ” (96), an inside that is ‘merely’ the fold of the outside, in Deleuze’s evocative phrase – “as if the ship were a folding of the sea” (97). To quote again, The unthought is…not external to thought but lies at its very heart, as that impossibility of thinking which doubles or hollows out the outside. (97) This ‘double’ Foucault thinks of is not a projection of the inside but an interiorization of the outside within – It is not a doubling of the One, but the redoubling of the Other.
When the ‘subject’ dissolves, fragmented into its constitutive mobile elements to bring out the processes of its production, how can one possibly speak of the ideologies or the ‘intentions’ of a subject? How much of postmodern and postcolonial writings have not referred derisively to the (unconscious) retention of the intending subject in the pieces they criticize? On the other hand, how much of the ‘critiques of the postmodern’ have not spoken of the impossibility of any ‘agency’ in such a dissolute mélange that replaces the subject in ‘postmodern’ writings?