Les concepts en mouvement : une méthode basée sur la poésie pour la visite de groupe dans l’exposition d’art contemporain

Résumé : L’objectif de cet article consiste à présenter ma méthode de recherche des concepts en mouvement basée sur la poésie pour la visite de groupe dans l’exposition d’art contemporain. Cette méthode s’élabore en dialogue avec l’approche pédagogique de l’équipe de l’éducation à la Fondation PHI qui s’ancre dans la notion de mouvement et dans la méthodologie des concepts migratoires (Bal, 2002). Ma pédagogie féministe basée sur les concepts en mouvement est une extension des concepts migratoires, mais elle s’en distingue en se situant spécifiquement dans l’écriture poétique née d’une fulgurance de conscience-lucidité qui connecte mon corps-sujet avec l’affect de l’œuvre. Mots-clés : Recherche poétique; Art contemporain; Éducation à l’art; Pédagogie du mouvement; Philosophie féministe; Corporéité; Poésie comme pédagogie. Abstract: The purpose of this article is to introduce my poetry-based research method that draws from concepts in movement to develop group visits within contemporary art exhibitions. This method was conceived in dialogue with the pedagogical approach of the PHI Foundation’s Education Team, which is anchored in the travelling concepts’ methodology (Bal, 2002). Although an extension of travelling concepts, my feminist pedagogical approach is distinct because it is rooted in poetic writing which emerges in response to a lucid awareness of the connection between my body-as-subject and the artwork’s affect. Keywords: Poetic inquiry; Contemporary art; Art education; Pedagogy of movement; Feminist philosophy; Embodiment; Poetry as pedagogy

Elderhood, Agency and Existential Vulnerability

Popular conceptualizations of elderhood often use a spiritually inspired language of personal growth and wisdom. These conceptualizations are rightly critical of the language of activity and productivity that abounds in dominant successful aging discourses. Instead, the emphasis is placed on embracing our diminishing strength and increasing dependence with an attitude of resignation and gracious acceptance. Problematically, however, this can reinforce the ageist cultural assumption that old age lacks agency. If the emerging discourse about elderhood is truly to serve as a more inspiring cultural image of late life, it requires a reconceptualization of agency in the face of existential vulnerabilities. This paper aims to present a possible philosophical outlook for such a reconceptualization. It will draw on sources from feminist philosophy to argue how confrontations with vulnerability need not be an obstacle, but rather inspire alternative conceptualizations of agency that are a welcome addition to gerontological thinking.

Anti-Racism and Existential Philosophy

Kathryn Sophia Belle’s (formerly Kathryn T. Gines’) publications engaged in this interview:2003 (Fanon/Sartre 50 yrs) “Sartre and Fanon Fifty Years Later: To Retain or Reject the Concept of Race,” Sartre Studies International, Vol. 9, Issue 2 (2003): 55-67, https://doi.org/10.3167/135715503781800213.2010 (Convergences) “Sartre, Beauvoir, and the Race/Gender Analogy: A Case for Black Feminist Philosophy” in Convergences: Black Feminism and Continental Philosophy, pages 35-51. Eds. Maria Davidson, Kathryn T. Gines, Donna Dale Marcano. New York: SUNY, 2010.2011 (Wright/Legacy) “The Man Who Lived Underground: Jean-Paul Sartre and the Philosophical Legacy of Richard Wright,” Sartre Studies International, Vol. 17, Issue 2 (2011): 42-59, https://doi.org/10.3167/ssi.2011.170204.2012 (Reflections) “Reflections on the Legacy and Future of Continental Philosophy with Regard to Critical Philosophy of Race,” The Southern Journal of Philosophy, Vol. 50, Issue 2 (June 2012): 329-344, https://doi.org/10.1111/j.2041-6962.2012.00109.x.

Feminism, Religion and Practical Reason

Pamela Sue Anderson's A Feminist Philosophy of Religion (1998) and Grace Jantzen's Becoming Divine: Towards a Feminist Philosophy of Religion (1998) set the tone for subsequent feminist philosophies of religion. This Element builds upon the legacy of their investigations, revisiting and extending aspects of their work for a contemporary context struggling with the impact of 'post-truth' forms of politics. Reclaiming the power of collective action felt in religious community and the importance of the struggle for truth enables a changed perspective on the world, itself necessary to realise the feminist desire for more flourishing forms of life and relationship crucial to feminist philosophy of religion.

Theorising from global south literature for praxis: a transnational approach to chameleon feminism

This article challenges the historical directionality of women’s knowledge and experience from the global north to the global south. It situates Moroccan feminist literature by Leila Abouzeid and Malika Oufkir within a transnational comparative approach to argue that reversing such flows – northward instead of southward – enables defamiliarising feminist theory as we know it to refamiliarise it for feminist praxis. Drawing on Obioma Nnaemeka’s African feminist philosophy, the article engages in a literary analysis to articulate a theory of ‘chameleon feminism’ for illuminating how global south women’s stories connect rooms, arenas and fields for a praxis of resilience against authoritarianism.

Introduction

This chapter introduces the motivation for the book, the methodology, and the arguments of Hope Under Oppression. It offers an overview of the emerging interest in the nature and value of hope in philosophy, and it also explains how the author came to the subject of hope from feminist approaches to moral, social, and political thought. Feminist philosophy helps to reveal the nature and scope of complex and overlapping systems of privilege and oppression, and in doing so, it can give rise to questions about hope. A feminist approach to moral psychology enables reflection on how hope is experienced and valued by people who live under oppression, offering new conceptual resources for understanding the nature, value, and risks of hope in human life.

Tanzania’s president will blend change with continuity

Significance Having now completed her first 100 days in office, her style distinguishes her from her predecessor but there is considerable policy continuity. As with Magufuli, the focus of her administration is on consolidating the power of the ruling Chama Cha Mapinduzi (CCM) party. Impacts Samia’s sensitivity to political nuance in Zanzibar, her home region, should help the unity government there survive beyond the 2025 poll. Samia’s presidency will have only marginal impacts on women’s place in society; she has never embraced a forthright feminist philosophy. Confirmed as the strongest of the continent’s liberation movement parties, CCM’s strategic influence is likely to increase.

Sartre and Beauvoir on Women’s Psychological Oppression

This paper aims to show that Sartre’s later work represents a valuable resource for feminist scholarship that remains relatively untapped. It analyses Sartre’s discussions of women’s attitude towards their situation from the 1940s, 1960s, and 1970s, alongside Beauvoir’s account of women’s situation in The Second Sex, to trace the development of Sartre’s thought on the structure of gendered experience. It argues that Sartre transitions from reducing psychological oppression to self-deception in Being and Nothingness to construing women as ‘survivors’ of it in The Family Idiot. Then, it underlines the potential for Sartre’s mature existentialism to contribute to current debates in feminist philosophy by illuminating the role of the imagination in women’s psychological oppression.

Postcolonial and Decolonial Theories

This chapter offers an account of central issues and themes in feminist philosophical engagements with postcolonial and decolonial theories, reflection on examples of important contributions to this discussion, and a discussion of current and future directions in anti-colonial feminist philosophy. It focuses on the specific contexts, issues, and lifeworld concerns that ground anti-colonial feminisms in different regions and provides nonfoundational histories and definitions for the purposes of resisting philosophical appropriations of anti-colonial feminisms. It argues that to understand what is postcolonial or decolonial about feminisms requires a focus on women’s material and historical contexts rather than a primary focus on academic genealogies of concepts.