Det nakna ordet - Den protesterande kroppens transkorporala etik

Dados Bibliográficos

ID6131090
AutoresAlaimo (0000-0001-6891-1343, The University of Texas at Arlington, autor correspondente), Stacy Alaimo
Ano2011
Volume32
Fascículo4
Páginas29-52
Data de publicação2011-12-01
Peer ReviewedSim
Open AccessSim
TipoARTICLE
PeriódicoTidskrift för genusvetenskap (JOURNAL)
Identificadores do periódicoISSN: 1654-5443 • E-ISSN: 2001-1377
EditoraAmnesforeningen for genusvetenskap (PUBLISHER)
DOI10.55870/tgv.v32i4.3514
OpenAlexW1510869807
IdiomaEN
Citações recebidas2
Referências citadas8

This essay brings feminist corporeal theories and material feminisms to bear upon the many naked protests occurring worldwide, asking how the naked body functions within these events. While most feminist corporeal theories remain within the demarcation of the Human, the naked protests considered here extend human corporeality into actual places, enacting nakedness as an ethical performance of vulnerability – the allied, mutual vulnerabilities of human/animal/environment. Taking up the concept of intercorporeality, as defined by Gail Weiss and others, I propose the term ‘‘trans-corporeality,’’ which emphasizes the imbrication of human bodies not only with each other, but with non-human creatures and physical landscapes. Feminist theories of performance, particularly those of Peggy Phelan (1993) and Rebecca Schneider (1997), are crucial for understanding the possibilities for expressing this sense of trans-corporeality, which redefines the human as material, and thus requires a critique, subversion, or evasion of the dominant modes of representation and the gendered scenarios of visibility. The performance artist/activist La Tigresa, who strips for loggers to save old-growth forests, and the many Bare Witness activists who spell out words with their naked bodies perform vulnerability as a trans-corporeal condition in which the material interchanges between human corporeality, geographical places, and vast networks of power, provoke ethical and political actions. Paying attention to particular corporeal actions, activities, practices, and events can help feminist theory reconsider ‘‘the body’’ as more than a site of cultural inscription. Moreover, the naked protests considered here extend the parameters of the political domain by seeking an ethical recognition of vulnerable, interdependent, interwoven, human and non-human flesh

Aesthetics · Art · Creatures · Environmental ethics · Natural (archaeology · Non-human · Political science · Politics · Power (physics · Sociology · Subversion · Witness · Art, Politics, and Modernism · History · Law · Philosophy