Decolonial Conversations in Posthuman and New Material Rhetorics: New Directions in Rhetoric and Materiality
Editat de Jennifer Clary-Lemon, David M. Granten Limba Engleză Paperback – 17 aug 2022
Contributors: Joyce Rain Anderson, Jennifer Clary-Lemon, David M. Grant, Robert Lestón, Kelly Medina-López, Kellie Sharp-Hoskins, Ehren Helmut Pflugfelder, Shannon Kelly, Christina V. Cedillo, A.I. Ramírez, Matthew Whitaker, Judy Holiday, Elizabeth Lowry, Andrea Riley Mukavetz, Malea Powell
| Toate formatele și edițiile | Preț | Express |
|---|---|---|
| Paperback (1) | 323.79 lei 38-44 zile | |
| Ohio State University Press – 17 aug 2022 | 323.79 lei 38-44 zile | |
| Hardback (1) | 816.80 lei 38-44 zile | |
| Ohio State University Press – 17 aug 2022 | 816.80 lei 38-44 zile |
Preț: 323.79 lei
Nou
Puncte Express: 486
Preț estimativ în valută:
61.98€ • 67.52$ • 51.100£
61.98€ • 67.52$ • 51.100£
Carte tipărită la comandă
Livrare economică 14-20 decembrie
Preluare comenzi: 021 569.72.76
Specificații
ISBN-13: 9780814258446
ISBN-10: 0814258441
Pagini: 252
Dimensiuni: 152 x 229 x 18 mm
Greutate: 0.34 kg
Editura: Ohio State University Press
Colecția Ohio State University Press
Seria New Directions in Rhetoric and Materiality
ISBN-10: 0814258441
Pagini: 252
Dimensiuni: 152 x 229 x 18 mm
Greutate: 0.34 kg
Editura: Ohio State University Press
Colecția Ohio State University Press
Seria New Directions in Rhetoric and Materiality
Recenzii
“Clary-Lemon and Grant call upon a diverse cohort of contributors to offer not one central argument or answer, but rather a conversation between multiple arguments and answers about how disparate theoretical areas can work together. Their book is made all the richer for this intermingling.” —Danielle Endres, coeditor of Social Movements for Climate Change: Local Action for Global Change
Notă biografică
Jennifer Clary-Lemon is Associate Professor at the University of Waterloo. She is the author of Planting the Anthropocene: Rhetorics of Natureculture.
David M. Grant is Associate Professor at the University of Northern Iowa.
David M. Grant is Associate Professor at the University of Northern Iowa.
Extras
We begin with two pieces that encourage us to think critically about the importance of recognition in work engaging decolonial humans, nonhumans, and posthumans. Robert Lestón argues in “The Politics of Recognition in Building Pluriversal Possibilities: Posthumanism, Buen Vivir, and Zapatismo” that various posthumanisms are inadequate for accounting for “the multitude of knowledges, cosmologies, and ways of living and being that are outside a Eurocentric framing.” Lestón draws instead from the buen vivir movements in their particularity among Ecuadorians and Zapatistas to make a connection between epistemic delinking and recognizing the more-than-human upon which any thought of human recognition depends. Lestón asks us to foreground our conceptual apparatus to ask how its framing as otherwise might engender different relations and, hence, different possibilities.
Similarly, in “Performing Complex Recognitions: (De)Colonial (Mis)Recognitions as Systemic Revision,” Kelly Medina-López and Kellie Sharp-Hoskins examine practices of recognition in academic work, not just as a political matter, but also as a relational and constitutive one in academic mentorship. They advance a notion of “performing complex recognitions as a methodology capable of acknowledging differential bodies (human and nonhuman) and practices that disrupts closed loops (of recognition) by invoking the revisionary potential of decolonial misrecognitions as part of systemic revision.” In both of these starting chapters, the affordances of continually and regularly attending to the otherwise possible orientations in any human gathering is of central concern.
In their contribution “Listening Otherwise: Arboreal Rhetorics and Tree-Human Relations,” Ehren Helmut Pflugfelder and Shannon Kelly take that otherwise possible to a case that is concrete and material, thus emphasizing the complexity added when we attune to the more-than-human in our gatherings. They look to a local forested area and encourage us to listen to and think with trees in order to cultivate ethical relations through an “arboreal rhetorics” centered on the nonhuman. In this, trees and their ecological continuance depend on a listening that acknowledges more than the discourse of ecological science and human timescales. It recognizes the ways we already think with trees and how they hold serious consequences for what may be.
Extending a lens on the local, in “Smoke and Mirrors: Re-Creating Material Relation(ship)s through Mexica Story,” Christina V. Cedillo works from a Mexica framework provided from the creation story of Tezcatlipoca, or Smoking Mirror, to look at environmental racism in the petrochemical industry of Houston, Texas. Cedillo brings together thinkers in feminist science studies with Mexica storytelling to engage with new possibilities for entanglement and relation, possibilities that allow us to engage with a whole that “includes a both and sometimes either, both and sometimes neither, because everything is the Everything.” Her rhetorics recognize the disproportionate damage borne by brown and black bodies along the western Gulf Coast.
A. I. Ramírez similarly recognizes contemporary, state-sanctioned violence in her essay, “Perpetual (In)securities: (Re)Birthing Border Imperialism as Understood through Facultades Serpentinas.” Ramírez looks at border wall murals along Mexico’s border with the US to trace out the broader connections to what she calls the “global border industrial complex” (GBIC). Employing a “serpentine research method, theory, and practice of writing,” Ramírez argues that border wall murals are not just visual representations of resistance, but more fully sensual and “generate the capacity to confront the dominant narrative and material realities” of the GBIC, opening responses to both good and bad. Where recognizing and listening to the biological may offer one strand with which to view our material collective, Cedillo and Ramírez point also to the industrial and technical operations of profit and control that perpetuate contemporary colonial violence. They also diverge in their similar methods. Each moves through Mexica theory in her own way, demonstrating not a unified body of knowledge, but a highly situated yet locally grounded panoply of methods and resources.
Similarly, in “Performing Complex Recognitions: (De)Colonial (Mis)Recognitions as Systemic Revision,” Kelly Medina-López and Kellie Sharp-Hoskins examine practices of recognition in academic work, not just as a political matter, but also as a relational and constitutive one in academic mentorship. They advance a notion of “performing complex recognitions as a methodology capable of acknowledging differential bodies (human and nonhuman) and practices that disrupts closed loops (of recognition) by invoking the revisionary potential of decolonial misrecognitions as part of systemic revision.” In both of these starting chapters, the affordances of continually and regularly attending to the otherwise possible orientations in any human gathering is of central concern.
In their contribution “Listening Otherwise: Arboreal Rhetorics and Tree-Human Relations,” Ehren Helmut Pflugfelder and Shannon Kelly take that otherwise possible to a case that is concrete and material, thus emphasizing the complexity added when we attune to the more-than-human in our gatherings. They look to a local forested area and encourage us to listen to and think with trees in order to cultivate ethical relations through an “arboreal rhetorics” centered on the nonhuman. In this, trees and their ecological continuance depend on a listening that acknowledges more than the discourse of ecological science and human timescales. It recognizes the ways we already think with trees and how they hold serious consequences for what may be.
Extending a lens on the local, in “Smoke and Mirrors: Re-Creating Material Relation(ship)s through Mexica Story,” Christina V. Cedillo works from a Mexica framework provided from the creation story of Tezcatlipoca, or Smoking Mirror, to look at environmental racism in the petrochemical industry of Houston, Texas. Cedillo brings together thinkers in feminist science studies with Mexica storytelling to engage with new possibilities for entanglement and relation, possibilities that allow us to engage with a whole that “includes a both and sometimes either, both and sometimes neither, because everything is the Everything.” Her rhetorics recognize the disproportionate damage borne by brown and black bodies along the western Gulf Coast.
A. I. Ramírez similarly recognizes contemporary, state-sanctioned violence in her essay, “Perpetual (In)securities: (Re)Birthing Border Imperialism as Understood through Facultades Serpentinas.” Ramírez looks at border wall murals along Mexico’s border with the US to trace out the broader connections to what she calls the “global border industrial complex” (GBIC). Employing a “serpentine research method, theory, and practice of writing,” Ramírez argues that border wall murals are not just visual representations of resistance, but more fully sensual and “generate the capacity to confront the dominant narrative and material realities” of the GBIC, opening responses to both good and bad. Where recognizing and listening to the biological may offer one strand with which to view our material collective, Cedillo and Ramírez point also to the industrial and technical operations of profit and control that perpetuate contemporary colonial violence. They also diverge in their similar methods. Each moves through Mexica theory in her own way, demonstrating not a unified body of knowledge, but a highly situated yet locally grounded panoply of methods and resources.
Cuprins
Foreword To Listen You Must Silence Yourself
Introduction Working with Incommensurable Things
Chapter 1 The Politics of Recognition in Building Pluriversal Possibilities: Posthumanism, Buen Vivir, and Zapatismo
Chapter 2 Performing Complex Recognitions: (De)Colonial (Mis)Recognitions as Systemic Revision
Chapter 3 Listening Otherwise: Arboreal Rhetorics and Tree-Human Relations
Chapter 4 Smoke and Mirrors: Re-Creating Material Relation(ship)s through Mexica Story
Chapter 5 Perpetual (In)securities: (Re)Birthing Border Imperialism as Understood Through Facultades Serpentinas
Chapter 6 Corn, Oil, and Cultivating Dissent Through “Seeds of Resistance”: A Case Study on Rhetorics of Survivance and the Protest Assemblage
Chapter 7 Top Down, Bottom Up: Ecological Restoration, Rhetorical Resistance, and Decolonization
Chapter 8 Becoming Relations: Braiding an Indigenous Manifesto
Introduction Working with Incommensurable Things
Chapter 1 The Politics of Recognition in Building Pluriversal Possibilities: Posthumanism, Buen Vivir, and Zapatismo
Chapter 2 Performing Complex Recognitions: (De)Colonial (Mis)Recognitions as Systemic Revision
Chapter 3 Listening Otherwise: Arboreal Rhetorics and Tree-Human Relations
Chapter 4 Smoke and Mirrors: Re-Creating Material Relation(ship)s through Mexica Story
Chapter 5 Perpetual (In)securities: (Re)Birthing Border Imperialism as Understood Through Facultades Serpentinas
Chapter 6 Corn, Oil, and Cultivating Dissent Through “Seeds of Resistance”: A Case Study on Rhetorics of Survivance and the Protest Assemblage
Chapter 7 Top Down, Bottom Up: Ecological Restoration, Rhetorical Resistance, and Decolonization
Chapter 8 Becoming Relations: Braiding an Indigenous Manifesto
Descriere
Brings together new materialist and decolonial rhetorics to respond to frustrations of erasure, otherness, and marginalization in the fields of rhetoric, writing, and communication.