Appel à Papiers : Les Tensions dans le Renforcement des Mouvements
Pour ce numéro de Kohl, nous recherchons des articles centrés sur les théories féministes, queer et intersectionnelles qui exposent les tensions existantes entre les différentes formes d’organisation dans la région MENA: institutionnelle, non gouvernementale et de base. Nous sommes également intéressées par les articles qui considèrent les tensions au sein des mouvements féministes de la région MENA comme des possibilités de responsabilisation et de renforcement des mouvements.
We introduce yaariyan, baithak, and gupshup to theorize queer feminist care in/as research practices. As ethics of care, compassion, and collectivity, these practices enable us to study and share knowledges together. Building on transnational feminist and queer scholarship (Chowdhury and Philipose 2016; Banerjea et al. 2017), we argue that responsible knowledges mean thinking about methods as relational rather than transactional and relationality as activated and not automatic. [...] Pakistan, we contend, is always already a transnational space in which gender and sexuality have been categorized (to deadly consequences) but not contained as words which denote experiences, identities, practices, desires, and histories. It is these words that we reach for in and through our friendship as a condition of possibility of a different kind of knowledge-making.
What does it mean to be a feminist teacher and engage in feminist pedagogical practices? As an anti-racist, anti-capitalist, anti-caste brown woman of colour feminist from the “Global South” teaching in a university in London, I grapple with versions of this question everyday. I teach on/with/about gender, race, and sexuality focussing on feminist, queer, postcolonial, decolonial, and anti-racist knowledge production. In the context of higher education in the UK, I could be termed “an early career academic” in a non-precarious post. This statement means all sorts of things (apparently), but to me it mainly means that I am a teacher (and on occasion, an aspiring writer). I have been teaching for almost five years now, early on in fractional teaching assistant positions as a doctoral student, and now as a lecturer and convenor. Teaching has been the main site of my unlearning in all these (short) years; it structures my hours, days, weeks, life; it gives me reason after reason to get out of bed even as depression and anxiety take brutal hold; it energizes my chronically ill body and exhausts me beyond belief; it makes me stay in academia on the best and worst days. Teaching is also the process through which I contribute most to the projects of “decolonising the university” and “decolonising” knowledges around gender and sexuality. Using a feminist pedagogical practice, teaching becomes a site not simply for sharing ideas/topics, but for crucially examining the power dynamics and coloniality of knowledge and knowledge production, for investigating the material and colonial hierarchies of the classroom, the university, the city, and global politics, and for realising a project of decolonial and feminist thought, praxis, and liberation through collectively dismantling and re-building our lifeworlds.
A number of western media outlets have recently celebrated the appointment of four women in Lebanon’s newly-formed government. For Reuters news agency, their appointment “[prises] open a wider foothold for women,” (McDowall 2019) whilst Bustle and Euronews (Lyons 2019) termed it a “huge step forward.” None of these outlets relate the connectivity of these women to strong sectarian leaders, or the fact that their appointment takes place within an unprecedented climate of homophobic rhetoric, largely promulgated by religious authorities.