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Longtemps ignoré en France, l’écoféminisme occupe aujourd’hui une place importante dans les mouvements féministes. Après deux décennies de réactivation, ses idées semblent désormais largement reprises dans le champ politique au point d’être investies par des projets de société que tout oppose — y compris des idéologies réactionnaires et fascistes. Que tirer de cet(...)
Écoféminismes : Savoirs contre-nature
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Longtemps ignoré en France, l’écoféminisme occupe aujourd’hui une place importante dans les mouvements féministes. Après deux décennies de réactivation, ses idées semblent désormais largement reprises dans le champ politique au point d’être investies par des projets de société que tout oppose — y compris des idéologies réactionnaires et fascistes. Que tirer de cet héritage ambigu?? Écoféminismes propose un pas de côté : partir des enjeux soulevés par l’écoféminisme et y répondre par une repolitisation et une réappropriation de la production des savoirs. Dénaturaliser les sciences pour désassujettir les corps, refuser d’abandonner des espaces de lutte.
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The right to be lazy
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"In capitalist society work is the cause of all intellectual degeneracy, of all organic deformity." Paul Lafargue's "The right to be lazy" spells out with unrivalled clarity the damage inflicted by the myth that endless work is morally virtuous. Presenting an inspiring vision of social equality and of individual human fulfilment, Lafargue's text remains one of the most(...)
The right to be lazy
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"In capitalist society work is the cause of all intellectual degeneracy, of all organic deformity." Paul Lafargue's "The right to be lazy" spells out with unrivalled clarity the damage inflicted by the myth that endless work is morally virtuous. Presenting an inspiring vision of social equality and of individual human fulfilment, Lafargue's text remains one of the most powerful denunciations of "economic prejudices" ever written.
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Whose body?
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With philosophical nerve and unforgettable thought experiments, Judith Jarvis Thomson’s "A defense of abortion" transformed the moral debate on reproductive rights. First published in 1971, it became a cornerstone of modern moral philosophy, widely taught, fiercely debated, and endlessly cited. Few essays have so deeply shaped public discourse—or made abstract reasoning(...)
Whose body?
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With philosophical nerve and unforgettable thought experiments, Judith Jarvis Thomson’s "A defense of abortion" transformed the moral debate on reproductive rights. First published in 1971, it became a cornerstone of modern moral philosophy, widely taught, fiercely debated, and endlessly cited. Few essays have so deeply shaped public discourse—or made abstract reasoning feel so urgently and disarmingly human.
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Une civilisation de feu
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Face à l’urgence climatique, à la montée des extrêmes, au mythe du pétrole et aux crispations identitaires, Dalie Giroux dit la faillite d’un ordre mondial déconnecté et les luttes qui esquissent des voix de résistance pour demain. Pour Dalie Giroux: « Si certains peuples peuvent dire qu’ils sont le peuple du caribou, ou le peuple du poisson blanc, parce qu’ils vivent(...)
Une civilisation de feu
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Face à l’urgence climatique, à la montée des extrêmes, au mythe du pétrole et aux crispations identitaires, Dalie Giroux dit la faillite d’un ordre mondial déconnecté et les luttes qui esquissent des voix de résistance pour demain. Pour Dalie Giroux: « Si certains peuples peuvent dire qu’ils sont le peuple du caribou, ou le peuple du poisson blanc, parce qu’ils vivent de ces animaux, nous, les industrialisés de tout acabit, nous sommes le peuple des explosifs. Et on est en train de se faire sauter.» Écrit magistralement, à la manière d'un pamphlet, ce livre incendiaire fait entendre les voix et les colères. l'autrice y va librement, par fragments, d'un bout à l'autre, peut-être qu'il a fallu un langage nouveau pour nommer et rendre compte des crises que vit le monde.
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Parlures régionales, formes non écrites, hybridées, dominées, colonisées, marginales, migrantes, illettrées, clandestines, domestiques… S’articulent ces langues subalternes, dévaluées, ces manières du quotidien, ces lieux de mémoire et de l’intimité. Elles persistent, migrent, opèrent une cartographie souterraine, portent la mémoire du continent et les traces de(...)
Parler en Amérique : Oralité, colonialisme, territoire
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Parlures régionales, formes non écrites, hybridées, dominées, colonisées, marginales, migrantes, illettrées, clandestines, domestiques… S’articulent ces langues subalternes, dévaluées, ces manières du quotidien, ces lieux de mémoire et de l’intimité. Elles persistent, migrent, opèrent une cartographie souterraine, portent la mémoire du continent et les traces de l’histoire coloniale. S’opèrent alors des pratiques de liberté, des audaces philosophiques et littéraires qui laissent la porte ouverte à tout ce qui est susceptible d’initier une « machine intime de décolonisation ».
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For too long, questions of care provision and inclusion have been shaped by economic justifications. This has led to the deprivation of care to individuals and communities based on capitalist assumptions about what and who can be cared for. ''Proposals for a Caring Economy'' takes these assumptions to task. Moving between examples focused on immigration and agriculture,(...)
Proposals for a caring economy
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For too long, questions of care provision and inclusion have been shaped by economic justifications. This has led to the deprivation of care to individuals and communities based on capitalist assumptions about what and who can be cared for. ''Proposals for a Caring Economy'' takes these assumptions to task. Moving between examples focused on immigration and agriculture, patients and art audiences, green energy transitions and unhoused people, prison abolitionists and clients of domestic violence services, the contributors here argue that we need new ways to conceptualize care and its applications. ''Proposals for a Caring Economy'' articulates an economy that situates care at the forefront; sees the preservation of individual, community, and environmental wellbeing as the primary good; and focuses attention on building a sustainable economy of caring that will radically transform social connections and possibilities.
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Developed by Amsterdam-based Slovenian artist and researcher Andrea Knezovic (born 1990) in collaboration with editor-curator Agata Bar, curator Tia Cicek and graphic designer Miquel Hervás Gómez, ''Nocturnalities: Bargaining Beyond Rest'' looks at how technology can assist, instead of coopting, care urgencies and needs. What is rest if not the space of safety? How can we(...)
Nocturnalities: Bargaining beyond rest
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Developed by Amsterdam-based Slovenian artist and researcher Andrea Knezovic (born 1990) in collaboration with editor-curator Agata Bar, curator Tia Cicek and graphic designer Miquel Hervás Gómez, ''Nocturnalities: Bargaining Beyond Rest'' looks at how technology can assist, instead of coopting, care urgencies and needs. What is rest if not the space of safety? How can we use or appropriate care methodologies in capitalism and create little oases of comfort, exchange and "communal comradeship"? The value of this work is embedded in the way it offers different—local and international—perspectives and understandings of how we relate to the politics of rest, negotiate institutional and intimate care, and imagine varieties of care systems and healing strategies within a local setting. The intent is not necessarily to offer one solution to the larger inquiry but to allow a plurality of voices and contributions to be heard, expressed and remembered.
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How do we break a culture of mistrust while suspicion of fellow humans, governments and capitalist enterprise seems to keep growing? Feelings of powerlessness are often cited as the main cause. We look for remedies in rules, contracts, assurances and audits, as well as in "good governance." But do they really provide trust? In ''Trust: Building on the Cultural Commons'',(...)
Trust: Building on the cultural commons
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How do we break a culture of mistrust while suspicion of fellow humans, governments and capitalist enterprise seems to keep growing? Feelings of powerlessness are often cited as the main cause. We look for remedies in rules, contracts, assurances and audits, as well as in "good governance." But do they really provide trust? In ''Trust: Building on the Cultural Commons'', featuring drawings by Karina Beumer (born 1988), sociologist of art and cultural politics Pascal Gielen (born 1970) highlights the crucial role played by the cultural commons, shared "common" life and its customs, practices, knowledge and values. Trust is, after all, a matter of culture, of feeling and even of aesthetics. Broad societal trust begins with sharing vulnerabilities, and the commons, according to Gielen, provides space for that—breathing space and experimental space. How could a society and a policy further build on this?
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The witch studies reader
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Stories about witches are by their nature stories about the most basic and profound of human experiences—healing, sex, violence, tragedies, aging, death, and encountering the mystery and magic of the unknown. It is no surprise, then, that witches loom large in our cultural imaginations. In academia, studies of witches rarely emerge from scholars who are themselves witches(...)
The witch studies reader
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Stories about witches are by their nature stories about the most basic and profound of human experiences—healing, sex, violence, tragedies, aging, death, and encountering the mystery and magic of the unknown. It is no surprise, then, that witches loom large in our cultural imaginations. In academia, studies of witches rarely emerge from scholars who are themselves witches and/or embedded in communities of witchcraft practitioners. ''The Witch Studies Reader'' brings together a diverse group of scholars, practitioners, and scholar-practitioners who examine witchcraft from a critical decolonial feminist perspective that decenters Europe and departs from exoticizing and pathologizing writing on witchcraft in the global South. The authors show how witches are keepers of suppressed knowledges, builders of new futures, exemplars of praxis, and theorists in their own right. Throughout, they account for the vastly different national, political-economic, and cultural contexts in which “the witch” is currently being claimed and repudiated. Offering a pathbreaking transnational feminist examination of witches and witchcraft that upends white supremacist, colonial, patriarchal knowledge regimes, this volume brings into being the interdisciplinary field of feminist witch studies.
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In ''Brutalism'', eminent social and critical theorist Achille Mbembe invokes the architectural aesthetic of brutalism to describe our moment, caught up in the pathos of demolition and production on a planetary scale. Just as brutalist architecture creates an affect of overwhelming weight and destruction, Mbembe contends that contemporary capitalism crushes and dominates(...)
Brutalism
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In ''Brutalism'', eminent social and critical theorist Achille Mbembe invokes the architectural aesthetic of brutalism to describe our moment, caught up in the pathos of demolition and production on a planetary scale. Just as brutalist architecture creates an affect of overwhelming weight and destruction, Mbembe contends that contemporary capitalism crushes and dominates all spheres of existence. In our digital, technologically focused era, capitalism has produced a becoming-artificial of humanity and the becoming-human of machines. This blurring of the natural and artificial presents a planetary existential threat in which contemporary society’s goal is to precipitate the mutation of the human species into a condition that is at once plastic and synthetic. Mbembe argues that Afro-diasporic thought presents the only solution for breaking the totalizing logic of contemporary capitalism: repairing that which is broken, developing a new planetary consciousness, and reforming a community of humans in solidarity with all living things.
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