Co-becoming Bawaka Country, Bawaka; Wright, Sarah; Suchet-Pearson, Sandie ...
Progress in human geography,
08/2016, Letnik:
40, Številka:
4
Journal Article
Recenzirano
We invite readers to dig for ganguri (yams) at and with Bawaka, an Indigenous Homeland in northern Australia, and, in doing so, consider an Indigenous-led understanding of relational space/place. We ...draw on the concept of gurrutu to illustrate the limits of western ontologies, open up possibilities for other ways of thinking and theorizing, and give detail and depth to the notion of space/place as emergent co-becoming. With Bawaka as lead author, we look to Country for what it can teach us about how all views of space are situated, and for the insights it offers about co-becoming in a relational world.
By now, the becoming business-like of nonprofit organizations (NPOs) is a well-established global phenomenon that has received ever-growing attention from management and organization studies. ...However, the field remains hard to grasp in its entirety, as researchers use a multitude of similar, yet distinct, key concepts. The considerable range and complexity of these overlapping notions create major challenges: Scholars struggle to position their work in a larger context; it is not easy to build on previous findings and methodological developments; and research gaps are difficult to identify. The present article presents the first systematic literature review to confront those challenges by reviewing 599 relevant sources. In a first step, various key concepts are clarified. Second, the field is mapped according to three research foci: causes of NPOs becoming business-like, organizational structures and processes of becoming business-like, and effects of becoming business-like. From this, we draw conclusions and make suggestions for further research.
In this paper, we engage with the Goŋ Gurtha songspiral, shared on/by/with/as Bawaka Country in Yolŋu Northeast Arnhem Land, Australia, to provide a basis for re-thinking responsibility in the ...context of ongoing Eurocentric colonising processes. Goŋ Gurtha encourages us to consider two key aspects of responsibility – response and ability. We argue that Yolŋu relational ontologies conceive response-abilities as requiring an ability to pay close and careful attention as part of more-than-human worlds, and an imperative to respond as part of these worlds. As such, rather than being responsible to or for others, we seek to respond as, emphasising our emergent co-becoming in more-than-human, situated, ethical ways. Goŋ Gurtha guides the paper through four aspects of these response-abilities: response-abilities as songspirals; response-abilities as continuity; response-abilities as academics and response-abilities beyond Bawaka. In doing so, we understand response-abilities as more-than-human co-becomings enacted in contingent ways that none-the-less need to be grounded in deep obligations of more-than-human kinship.
Aydınlanmacı aklın insanmerkezci bagajlarıyla yeniden üretilmiş insan ideasının sebebiyet verdiği epistemolojik karmaşayı telafi etmenin yollarından biri, insanı ekozofik bir varlık olarak yeniden ...tanımlamak ve bu karmaşayı insan sonrası bir mesele olarak yeniden kuramsallaştırmak olabilir. Posthümanist kuram tam da bu bağlamda, mahut meselenin epistemolojik çıkmazlarını yeni ve alternatif bir dilsel evrenin kat edilmesi yöntemiyle aşmaya çalışmaktadır. Bu çalışmada, posthümanist kuramın söz konusu yöntemine dayanarak, Ural Batır destanının baş kahramanı Ural’ın türcü ve insanmerkezci söylemi dışlayan reflekslerini ve çevreci eğilimlerini Braidotti’nin posthümanist tartışmalara eklemlediği hayvan-oluş (becoming-animal) ve yeryüzü-oluş (becoming-world) kavramları ile birlikte okuyacağız. Bu okumada, anakronik hataya düşmeksizin, ekozofik bir kahraman olarak ele alacağımız Ural’ın biyolojik biçimcilikten uzak, bios’la birlikte zoe ve jeo varlıkları da çağıran ve böylelikle türler arası bir yeryüzü-oluş ağı kurabilen kapasitesini posthümanist kuram üzerinden tartışmaya açacağız. Bu tartışma yoluyla, Ural’ın içinde yaşadığı söylemsel evrenin sınırlarını yeniden üreten eylemlerini ve gezegen ile kurduğu ekozofik ilişkiyi, insanmerkezcilik eleştirisi ve posthümanist yakınsamalar doğrultusunda kuramsallaştırmanın yollarını aradık.
Neste artigo, discutimos as múltiplas possibilidades de pensar e escrever a história, mais especificamente a história das mulheres, tomando como referência o conceito de devir-mulher conforme ...apresentado por Deleuze e Guattari em Mil Platôs. O devir-mulher na historiografia abre possibilidades de questionamento dos jogos essencialistas de identidades formadas pelas narrativas históricas hegemônicas determinantes das políticas de gênero e sexualidade e traz possibilidades de produzir novas subjetividades ainda não capturadas pela forma de existir da colonialidade patriarcal. Nesse sentido, o devir-mulher, como devir minoritário, como resistência, subverte os discursos marcados pelo poder patriarcal, reivindica modos específicos de ser sujeito, transpõe, dribla, constrói linhas de fuga, produz saberes/poderes particulares, locais, regionais, diferenciados, não unânimes e politicamente divergentes e convoca a criação de uma história outra. Trata-se, agora, de uma história que não aprisiona os corpos, os pensamentos, as sensibilidades.
Current approaches to the study of affective relations are over-determined in a way that ignores their radicality, yet abstracted to such an extent that the corporeality and differentially lived ...experience of power and resistance is neglected. To radicalize the potential of everyday affects, this article calls for an intensification of corporeality in affect research. We do this by exploring the affective trajectory of ‘becoming-woman’ introduced by Deleuze and Guattari. Becoming-woman is a process of gendered deterritorialization and a specific variation on becoming-minoritarian. Rather than a reference to empirical women, becoming-woman is a necessary force of critique against the phallogocentric powers that shape and constrain working lives in gendered organizations. While extant research on gendered organizations tends to focus on the overwhelming power of oppressive gender structures, engaging with becoming-woman releases affective flows and possibilities that contest and transgress the increasingly subtle and confusing ways in which gendered organization affects people at work. Through becoming-woman, an affective and affirmative politics capable of resisting the effects of gendered organization becomes possible. This serves to further challenge gendered oppression in organizations and to affirm a life beyond the harsh limits that gender can impose.
In this article, we call for a critical reflection on the lens that we adopt when researching journalism and communication. Adopting a lens of wonder can enhance our ability to consider the rich ...diversity that can be found in the field. Through a variety of research projects, we show how through wonder we cannot only understand how journalism is becoming but also make space for “becoming with”: we show how we are complicit in journalism’s future. Focusing on the paradoxical nature of journalistic practices as something we learned from our work with journalists, we illuminate and open up the much-at-onceness of journalistic life.
Abstract With his doctrine of the “complete irresponsibility of man,” Nietzsche in different ways complicates the opposition between responsibility and irresponsibility. This article traces the ...different and conflicting senses of irresponsibility throughout Nietzsche’s development. First, the doctrine is shown to build on Nietzsche’s early study of Heraclitus (section I), whom Nietzsche admired for expounding and embodying a radical “innocence” that was both responsible and irresponsible in different senses. When presented as “philosophical conviction” in Human, All too Human , Nietzsche paradoxically speculates about the doctrine’s incorporation out of a sense of responsibility for the future of mankind (section II). Section III shows how Nietzsche’s later writings evince an increasing awareness of this paradox by explicitly positing complete irresponsibility as his own redemptive doctrine in Twilight of the Idols . After 1881, he has come to affirm a new notion of responsibility and criticizes a weak sense of irresponsibility as the abdication of one’s task. I end by discussing the relation of these different senses of irresponsibility, and argue that the fact that Nietzsche’s texts often deliberately complicate rather than clarify such distinctions is an important reflection of how he textually takes responsibility for “complete irresponsibility” (section IV).
Der Artikel legt dar, was "Anfang" im kreisförmigen System Hegels bedeutet, und untersucht kritisch die ersten Schritte seiner Logik: Sein, Nichts, Werden, Dasein. Die These lautet: das Sein als Sein ...wird hier in seinem ontologischen Sinne nicht gedacht und ein dialektischer Übergang zwischen Sein und Dasein ist nicht möglich.
The article exposes what "beginning" means in the circular system of Hegel, and critically studies the first steps of his logic: being, nothing, becoming, existence. The thesis is that being as being is not there thought in its ontological sense, and that a dialectical transition between being and existence is not possible.
A revealing look at Jewish men and women who secretly explore the outside world, in person and online, while remaining in their ultra-Orthodox religious communities What would you do if you ...questioned your religious faith, but revealing that would cause you to lose your family and the only way of life you had ever known? Hidden Heretics tells the fascinating, often heart- wrenching stories of married ultra-Orthodox Jewish men and women in twenty- first-century New York who lead "double lives" in order to protect those they love. While they no longer believe that God gave the Torah to Jews at Mount Sinai, these hidden heretics continue to live in their families and religious communities, even as they surreptitiously break Jewish commandments and explore forbidden secular worlds in person and online. Drawing on five years of fieldwork with those living double lives and the rabbis, life coaches, and religious therapists who minister to, advise, and sometimes excommunicate them, Ayala Fader investigates religious doubt and social change in the digital age.The internet, which some ultra-Orthodox rabbis call more threatening than the Holocaust, offers new possibilities for the age-old problem of religious uncertainty. Fader shows how digital media has become a lightning rod for contemporary struggles over authority and truth. She reveals the stresses and strains that hidden heretics experience, including the difficulties their choices pose for their wives, husbands, children, and, sometimes, lovers. In following those living double lives, who range from the religiously observant but open-minded on one end to atheists on the other, Fader delves into universal quandaries of faith and skepticism, the ways digital media can change us, and family frictions that arise when a person radically transforms who they are and what they believe.In stories of conflicts between faith and self-fulfillment, Hidden Heretics explores the moral compromises and divided loyalties of individuals facing life-altering crossroads.
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