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ID:
173398
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| Summary/Abstract |
Forestalling sureties about what constitutes violence and feminism and the relationships between violence and feminism have been significant themes in the work of feminist International Relations theorist Marysia Zalewski. I follow how Zalewski, through her work and work with others including myself, interrupts well-trodden ‘trails’ of violence and feminism to open up thinking about both. I consider how her provocative work on violence and particularly feminist violence prefigures and advances cutting-edge critical thought on violence as represented in the ‘Histories of Violence’ project. What I call her ‘palimpsestic’ or multilayered and intertextual approach to violence reveals it as not only destructive, but also productive in terms of breaking with deadening conventions. I also consider her conceptualisation of feminist violence as both epistemic and militant over time in relation to some contemporary feminist insurgencies, the kinds of insurgencies that serve as her muses for breaking out of forms of ‘secured’ feminism and opening space for unbounded feminist thought. Consistent with her insistence that theory (and writing) should provide uncomfortable openings, not comforting foreclosures, I end not with a conclusion about her work, but rather echo her call to resist the kind of ‘knowing’ that suffocates critical thinking and (re)generative feminist thought.
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| 2 |
ID:
186985
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| Summary/Abstract |
By focusing attention on the beginning and end of the nuclear fuel chain, which mostly takes place on Indigenous lands, this article examines the gendered effects of uranium mining and nuclear waste dumping on North American Indigenous women and their resistances to these processes. In so doing, the article reveals how mining and dumping are made possible by the denial or deflection not only of Indigenous peoples' sovereignty over their lands, but also of Indigenous women's political and cultural authority and bodily autonomy. The article further shows how Indigenous women's reassertions of their nations' and their own self-determination through resurgent practices, like water-walking in the case of the Anishnaabe women, contribute significantly to the resolve of Indigenous nations to refuse to consent to further nuclear colonialism; an example of this is the case of the Saugeen Ojibway Nation's referendum that stopped the siting of the deep geological repository for nuclear waste on their territory. This case suggests it is incumbent on non-Indigenous feminist IR critics of nuclear politics to engage with Indigenous feminist thought and centre Indigenous women's resistances to the nuclear fuel chain, in order to address the consequences of nuclear waste dumping in anti-colonial, and socially and environmentally just, ways.
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