• 43 Interkulturelle und dekoloniale Perspektiven auf feministisches Denken
  • 42 Gesundheit und Heilung
  • 41 »inter«
  • 40 »inter«
  • 39 Urbanität
  • 37 Theorie der Achsenzeit?
  • 37 Philosophieren mit Kindern
  • 36 Interkulturelle Kompetenz
  • 35 Berührungen: Zum Verhältnis von Philsoophie und Kunst
  • 34 Versöhnung und/oder Gerechtigkeit
  • 33 Zur (Ir-)Relevanz von Philosophie in interkultureller Orientierung
  • 32 Andalusien
  • 31 Heidegger interkulturell?
  • 30 Migration
  • 29 Natur
  • 28 Der arabische Frühling
  • 27 Auf der Suche nach Methoden interkulturellen Philosophierens
  • 26 Selbstkultivierung. Politik und Kritik 
im zeitgenössischen Konfuzianismus
  • 25 Das Projekt interkulturelles Philosophieren
  • 24 Übersetzen
  • 23 Geld
  • 22 Sinneskulturen
  • 21 Toleranz
  • 20 Universalismus
  • 19 Subjektivität
  • 18 Weltzivilgesellschaft
  • 17 Der arabische Frühling
  • 16 Gerechter Krieg?
  • 15 Formen des Philosophierens
  • 14 Menschenrechte
zwischen Wirtschaft, Recht und Ethik
  • 13 Biotechnologie
  • 12 Das zweite Europa
  • 10-11 Philosophie im 20. jahrhundert
  • 9 Ästhetik
  • 8 Hybridität
  • 7 Neue Ontologien
  • 6 Gerechtigkeit
  • 5 Erkenntnisquellen
  • 4 Frau und Kultur
  • 3 Andere Geschichten der Philosophie
  • 2 Kwasi Wiredus Konsensethik
  • 1 Vier Ansätze interkulturellen Philosophierens

polylog 43

sommer 2020

Interkulturelle und dekoloniale Perspektiven auf feministisches Denken

 

Nausikaa Schirilla

Einführung

 

Patricia McFadden

Standpunkt: Sexuelle Selbstbestimmung als Recht der Frau

Patricia McFadden argues that sexual pleasure is a right and fundamental to a safe and wholesome lifestyle and thus should be part of African feminists’ demands. In the actual situation mostly because of the HIV/AIDS crisis there is a conflation of sexuality and reproduction within a hetero-normative cultural and social matrix that leads to the suppression of women’s sexual and erotic aspirations. The author asks to re-direct feminists’ aspirations towards the mobilization of energies to draw on the sexual in ways that open up new possibilities of freedom, creativity and the imagination.

Jimena Néspolo

Körper und Textualitäten

Subjektivierungsformen und Praktiken des Widerstands gegen Gewalt gegen Frauen im heutigen Argentinien

The emergence of the body as a scenario of tensions and demands allows us to observe the emergence at international level of an unprecedented political agency. In Argentina, the massive demonstrations denouncing gender violence have not been able to curb the rising rate of femicides, nor have they made the Government asume responsibilities in the matter. On the other hand, the media and fictional treatment of these deaths, and the conservative outbreak of a certain sector of society, multiply the questions regarding the effectiveness of certain texts that in principle seem to be defined as denuncialists.

Nkiru Nzegwu

Ọkụ Extenders: Women, Sacrality, and Transformative Art

Writings on African art are produced from a Euromodernity standpoint that presupposes gender as a universal hierarchical category. Yet according to the author in many of Africa’s ontologies and social logics there is no category of. In this article, Nzegwu argues that the concept of gender at the core of imperialism is complicit in perpetuating African women’s subjugation and diminishing their capacities and achievements. First, she examines and bypasses the dystopian concept of gender that never transcends its pivotal idea that sex differences entail social relations of male power and dominance. Secondly, she examines the world of humanness that emerges after banishing the dystopian reality of imperialism and sexism in which the agency and creative potentialities of women emerge in fulness while analyzing the role of art in African societies. Lastly, she describes ideas of knowledge and creativity life in these conceptually different worlds.

Maria Lugones

Auf dem Weg zu einem dekolonialen Feminismus

Lugones reads the relation between the colonizer and the colonized in terms of gender, race and sexuality. She argues that the colonial imposition of gender cuts across questions of ecology, economics, government, relations with the spirit world, and knowledge. The analysis of this framework enables her to see what is hidden from lived experiences of race, gender and the human. Decolonial feminism means to overcome the coloniality of gender and thus to understand the oppressive imposition as a complex interaction of economic, racializing and gendering systems. But working toward a decolonial feminism is to think about agency. Lugones argues that at the very center of the colonial difference spaces of resistance to the coloniality of gender exist or arise. The decolonial feminist’s task begins by seeing (and not by erasing) the colonial difference, and affirming epistemic patterns and ways of being that have persisted in resistant responses to coloniality. Finally, Lugones marks the interest in an ethics of coalition of selves in relation and their ways of being, thinking and acting.

 

Evert van der Zweerde

Zwischen Mystik und Politik

Kontinuität und Grundmuster im Denken Vladimir Solov’ëvs

Vladimir Solov’ev, informal »founder« of the current of Russian religious philosophy which gained some prominence in the early 20th C with thinkers like N. Berdyaev, S. Frank and S. Bulgakov, based his social and political philosophy as well as his program of »Christian politics« (an attempt to bring the world as close to the Kingdom of God as possible, while steering clear from any idea of »building« God’s Kingdom on Earth) on a series of personal mystical encounters with Sophia, understood by him as, simultaneously, Eternal Femininity, Divine Wisdom and World Soul. The paper argues that this vision remained the foundation of his entire world-view, despite the fact that he initially articulated a more »utopian« vision of a world-encompassing »free theocracy«, while later in his career he elaborated, in Opravdanie dobra [The Justification of the (Moral) Good], a more realistic, but still »ideal-theoretical« vision of a just Christian state. Highlighting the tension between Solov’ev’s advocacy of a free and plural sphere of public debate and his own »prophetic« position based on privileged access to divine wisdom, the paper ends with a discussion of the intrinsic and unsolvable tension between religion and politics, and with the claim that there is a fundamental opposition between holistic mystical visions and a recognition of the political, understood as the ubiquitous possibility of both conflict and concord among humans.

Benjamin Baumann

Same same but different

Eine romantische Dekonstruktion des paradoxografischen Trends in den gegenwärtigen Thai Studien

Why is the paradox such a common trope in scholarly texts discussing Thailand’s contemporary socio-cultural configuration? Based on ethnographic fieldwork in Thailand’s lower Northeast, this article presents philosophical reflections on this omnipresence of the paradox and sets out to document a paradoxographical trend in contemporary Thai studies. As becomes clear in the debate on “Anthropology and the study of contradictions” initiated by David Berliner, anthropological fieldwork is a special laboratory for observing contradictions. I started my ethnographic fieldwork with the goal of documenting how the ethnic identity of Thailand’s Khmer-speakers is reproduced through popular religious rituals. The assumption that there is an ethnic group to be studied became the source of various apparently paradoxical observations that moved the question for the place of the paradox in contemporary Thai Studies into the center of my theoretical reflections. Based at the intersections of anthropology, philosophy and sociology this interdisciplinary texts seeks out to deconstruct the paradoxographical trend that haunts contemporary Thai studies by mapping the ideological function of the paradox in naturalistic language games.