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Staying in Trouble and Being Undisciplined, part one

A few weeks ago I gave a presentation on my research, particularly as it relates to feminist media studies. Here is the first part of it. I plan to post the other parts in upcoming entries.

Staying in Trouble and Being Undisciplined,
or one way of doing feminist interdisciplinary work on and through digital media

I often tell students one effective way to understand what an author is trying to say is to explain their title. In that spirit I want to begin this presentation by explaining my title; in many ways, it speaks to who I am and what I aim to do as a scholar, critical thinker and educator-activist.

PART ONE: EXPLAINING THE TITLE

Staying in trouble and being undisciplined:
In much of my work, I am interested in exploring the ethical and political value of making and staying in trouble for feminist and queer projects and practices.  This work is partly inspired by Judith Butler and her claim that “trouble is inevitable, the task how best to make it, what best way to be in it.”  While I imagine troublemaking and troublestaying working in many different ways, I am particularly interested in how they can connect to a feminist curiosity about the world, a persistent desire to ask lots of questions (like “why?” and “at whose expense?”), and a refusal to uncritically accept ideas or practices as given and beyond question.

In relation to my valuing of staying in trouble, I also identify myself as being undisciplined. I like to experiment with what counts as “knowledge” and who counts as a “knower.” I frequently experiment with and attempt to transgress boundaries and unsettle “proper” ways of knowing and producing knowledge. I often like to put disciplinary forms of knowledge into conversation in unexpected ways and my work frequently resides at the limits of disciplines. I am also undisciplined in how I engage with and on social media. I frequently push at the limits of how blogs, for example, can (or maybe should) be used.  Yet, even though I am undisciplined, my ability to do so comes from extensive disciplinary training and results in repeated, very purposeful practices.

One way of doing feminist interdisciplinary work:
I do not wish to present my work on trouble and digital media as the model for how to do interdisciplinary feminist work. Instead it is one vision that hopefully serves as an invitation to others to critically engage and to offer up their own understandings of how we might do feminist interdisciplinary work. My vision comes out of an understanding of feminism as a collection of movements and communities that exist in relation to and beside other social movements and that gains vitality from not reconciling the various ways in which it gets expressed/realized/enacted/practiced. It is interdisciplinary because I draw from a number of different disciplines, including: philosophy, education, religion, ethics, cultural studies, media studies and political science. I understand the work that I do to include: not only the finished products of my research, but the thinking/connecting/experimenting/processing work that I also do. I aim to make all aspects of that work visible and accessible to others.

on and through social media
I engage in research that is on (about) digital media, particularly exploring the limits and possibilities of digital media for feminist pedagogical projects. I also use digital media to engage in and document that research and thinking. While I focus primarily on blogs and, more recently, some on twitter, I am also interested in critical explorations of facebook and youtube, digital storytelling, creating digital videos, video-logs, podcasts, and maptivism through google maps.

Why social media?
First, I believe that there is tremendous potential in digital/social media in shifting how we value and engage in learning and producing and sharing knowledge. I have already written extensively about blogs and how they can foster experimentation, enable us to get our work out to others immediately (more accessible to wider audience), allow others to engage with us, and encourage collaboration and sharing of resources.

Second, social media isn’t going anywhere. We need to develop strategies for critically engaging with it (not just rejecting it or uncritically embracing it). How do we respond to the ever-increasing presence of social media in our lives/classrooms/workplaces? How are social media shaping who we are, what we know and how we know it? In many ways, we are in a social media era where it is not so much a matter of being for or against social media; they affect us/shape how we are intelligible as consumer-citizen subjects and regulate what information/ideas/products that we have access to. So, the question is not: are we for or against social media, but how can we position ourselves in relation to social media in ways that are more resistant to its harmful effects while harnessing its potentially transformative possibilities? How do we use social media in resistant, transgressive and transformative ways? How do we develop strategies/ways-of-being that enable us to use/engage with social media for our feminist pedagogical-theoretical-activist practices and projects? What role can feminist scholar/educators/activists have in shaping how social media is practiced–in how people are trained to use them? What skills they develop as they post, tweet and update their statuses?

Third, in my own practices, I find digital media, especially blogs, to be very exciting and useful. Here’s what I recently wrote about why and how I use blogs:

Having used blogs in my courses since early 2007 and in my own research, writing and collaborative projects since 2009, I see them as potentially powerful spaces for radical transformation, critical and creative expression and community-building. They play a central role in all aspects of my life as a thinker, learner, writer, teacher and researcher. I write in three of my own blogs and I make blogs a central part of all my classes. I use my personal and course blogs to encourage myself and my students to archive our ideas, to document our research, to put seemingly disparate ideas or representations into conversation, to offer up various accounts of ourselves, to build relationships with visible and invisible/known and unknown readers, to experiment with pedagogical techniques, to cultivate effective writing and thinking habits, to disrupt the rigid rules and disciplinary borders that discourage new ideas and unexpected connections, to lay bare our own thinking and writing process, to practice what we teach (and preach), to develop connections between our different selves, and to remind ourselves that being thinkers/learners/teachers can be energizing and fun. In addition to all of these reasons, writing on my own blogs and using blogs in the classroom enables me to access my feminist troublemaking self.  Through blogging, I reject rigid boundaries between disciplines, find creative ways to connect my research with my life, and infuse my ideas with a sense of humor. I play with what should count as rigorous scholarship or as proper objects of study. I cultivate a curiosity about the world that is motivated by a desire for engaging and experimenting with ideas as opposed to acquiring knowledge. And I invite my fellow bloggers (inside and outside of my classes) to join me at an experimental and unsettling space where we strive to remain open to new ideas and to critically exploring the limits of our own perspectives.

I didn’t start out a few years back, intending to think about/reflect on blogging and social media so much. Instead, I wanted a space to begin documenting and archiving my writing and ideas, ideas that had been brewing for years but that I never had time to formulate in concrete ways. I also wanted a space to experiment with new course assignments. However, once I began writing on this research/thinking blog, I knew that if I were to use blogs effectively, I needed to learn more about how they function, how others are using them, and what specific limits and possibilities they offer to an undisciplined and interdisciplinary feminist educator/activist/troublemaker. For the past year and a half, I have devoted a lot of time to researching, writing about and engaging in blogging practices.  In the last six months, I have expanded my work to think more broadly about social media—twitter, in particular–and its limits and possibilities, particularly, but not exclusively, in relation to feminist (and queer) pedagogy.

Having explained my title as a way to introduce, in broad strokes, who I am as scholar and educator, I want to offer up several of my current research projects and the clusters of questions that these projects raise for me.  As part of my own troublestaying and undisciplined approach to feminist work, I gravitate towards questions instead of answers. In the next entry, I will discuss my first research project.

Oh bother, part 18: The Christmas Commercial Showdown: Target vs. Walmart

Check out these two commercials. Both attempt to capture the excitement of the holidays and the anticipation of opening presents from the perspective of kids. One is for Target and one is for Walmart.

Target:

Walmart:

So, you may wonder, what bothers me about these commercials? I’m not quite sure….I just know that it has something to do with class, rural vs. urban, conservative vs. “progressive”, tradition vs. innovation. Also, I keep thinking of Target and how they have managed to maintain the image of cool and progressive even as their practices aren’t. Is this type of commercial one of the reasons why?

Sara Ahmed and The Promise of Happiness

For the past several weeks, my queering desire class has been reading Sara Ahmed’s The Promise of Happiness. Here are my class summaries for our discussions of Ch. 2 on the feminist killjoy and Ch. 3 on unhappy queers. In reading through the chapters, I have come across several passages/ideas that I would like to use/critically reflect/incorporate/put beside my own work on troublemaking. I want to use this blog entry as a space for beginning a few different engagements with the material.

Engagement 1: Bearable and Unbearable lives

On page 97 of The Promise of Happiness, in her chapter on “Unhappy Queers,” Sara Ahmed writes:

I don’t have much else to write about this right now. I must admit that I skipped ahead to engagement 2 and have spent too long thinking about it. Now I am out of time. I am struck by the slippage that I see in J Butler’s work between the unbearable, bearable, livable and good life. I briefly wrote about it in my essay on Living and Grieving Beside Judith. Here’s the fragment:

Butler contrasts her notion of the livable/bearable life with the good life and argues that the good life is only available to people whose lives are already possible and recognizable and who don’t have to devote most of their energy to figuring out ways to survive and persist (Undoing Gender, 31-32). For her, the question of the livable life must necessarily precede the question of the good life, because to strive for a good life, one must first be recognized as having a life (Undoing Gender, 205).

My mom started falling down a lot. It wasn’t safe for her to be alone. The decision was made to begin hospice care. She was no longer living with cancer; she was dying from it. She had entered the final stage. Any thoughts about a cure or remission—that hope for a good life to be achieved again in the future—was replaced by practical discussions of how to ensure that she continued to have a comfortable life that was free of pain. The good or even livable life were no longer possible for her. The best she could hope for was the bearable life. And what she could expect (and eventually did reach) was something that seemed even less than the bare minimum requirements of life. Yet, even as I witnessed her decline and the resultant shift from good to livable to bearable to unbearable life, I can’t really make sense of her experiences of those last four years (or even the last six months) as just surviving until the inevitable. Up until those last days, years after she was supposed to die, she lived and, in moments, however fleeting, flourished. She enjoyed life, she laughed, and she loved her daughters, her grandchildren and my dad.

What makes for the livable life? How do we distinguish that life from ones that are merely bearable or others that flourish? Who gets to make this distinction and how do they do it? My mother’s living and dying with pancreatic cancer pushed at the limits of my understandings of life and how and when it is possible.

I want to continue thinking about the differences/connections in these various forms of “life.” How do we distinguish unbearable from bearable from livable from good?

Engagement 2: Because/Happiness as Stopping Points

In her conclusion, Ahmed offers up the following description of happiness as a stopping point for discussion, much like how “because” functions in stopping childrens’ relentless posing of questions:

Happiness becomes a stopping point; happiness allows us to stop at a certain point, rather like the word because. The child asks you questions, or I ask questions in a way that people might say is “childlike.” Why this? If this, then why that? What that, then why…? Anything can take the place of the dots; the empty place that always marks the possibility of another question, the endless deferral that reminds us that all answers beg questions and that to give an answer is to create the condition of possibility for another question. Eventually, you stop. You must stop. You have to stop to put a stop to the questions because there are other things to do with your time. So you say, “because.” Why because? Because “because.” When because becomes an answer to a question the conversation can stop. Happiness provides such a because, a “because because.” We desire things, because of happiness. Because of happiness, we desire things. Happiness is how we can end the conversation about why it is that we desire what we desire. Happiness provides us with a full stop, a way of stopping an answer from being a question (203).

There are so many different ways in which this passage resonates for me and my thinking about the value of asking questions and the limits that are (sometimes necessarily) placed on that perpetual questioning of everything. What are the limits of questions? Should we ever stop? I don’t think these are the right questions to ask; they might even encourage us to stop asking questions even before we begin (which is connected to Ahmed’s point that happiness/because shut down a lot of possibilities for imagining of/living in worlds). Much like that annoying utterance, because. This reminds me of one of my recent tweets:

For more on Freire and the pedagogy of the question, check my discussion here and here. Is there a way to take a break from questions without stopping them? Can we answer questions in ways that signal our willingness to continue the conversation later? I strongly dislike answering any question with “because.” I have done it–my 4 year old asks a lot of questions. She reserves the most random and weighty ones for right after she has been tucked into bed, when I am least prepared to engage with them. I really try not to answer with “because,” or the even worse, “because…I said so!,” but what do we do when we are so tired from the day or uncertain about how to answer some very deep and highly politicized questions (about the meaning of existence, gender roles, why we die, G/god, and more)? Here’s one response by Freire in his “talking book” with Antonio Faundez, Learning to Question:

While I admire (and sometimes aspire to) this goal, I disagree with it as an unquestioned guiding principle. There should be limits to our questions (maybe not the amount that we have, but when and how we ask them). In my own thinking about curiosity and asking questions, I want to think about the different forms that curiosity can take and the different motivations we might have for asking questions. Curiosity about the world is often motivated by an agonistic desire to know (as in, to conquer, classify and contain). Sometimes it comes at the expense of other considerations (like respect for others and their desire to not be the objects of our scrutiny). It can encourage us to pay too much attention, to stare and to make spectacles of others whom we find strange. So, curiosity and the “right to ask questions” should not be uncritically promoted. Instead it needs to be encouraged in tandem with the development of a critical awareness of how and when to ask questions (not just a relentless “why?” but a “at whose expense?” and maybe, “what effects/affects do my questions have on others?”). On another, perhaps more personal note, even as I want my kids to ask lots of questions (and never lose that curiosity and wonder about the world), I do not want to encourage them to interrupt me (and others) at any moment with their questions. Even as I write these last few sentences, I am uncertain about my conclusions. In thinking about the how/why, I am not interested in establishing “proper” rules for questioning. Instead, I want to encourage myself/others/my kids to always consider the consequences of their questions and to pay critical attention to the world that is happening in their midst of their curiosity. How is this encouragement/paying attention possible? Hmm…makes me think of my interest in curiosity as care…

Partly because I don’t like to have blog entries are the strictly prose, I wanted to add in two youtube videos that I found through my search of “curiosity asking questions.” The first one is entitled “A Study of Insistent Curiosity” and is part of 1shylah’s Channel or The Cybernetic Baby.

Some fascinating stuff. A little kid is exploring while someone (her dad?) films them. The kid repeatedly reaches for things that they are not supposed to, especially the lighter fluid. The person taking the video keeps saying “no” and “put it back” over and over again, but the kid keeps going back. They wonder why they can’t properly discipline the kid. At one point, towards the end of the video (starting at 7 mins in), the person taking the video exclaims, “Why don’t you learn? How did you get like this? Is it human nature? Where does your rebelliousness come from? Is it genetic? It must be genetic.” In some of their final remarks, the person taking the video promises to have a solution for how they disciplined the kid. I haven’t found that video yet. I don’t want to offer up an analysis of this clip. Instead I just want to pose it as a question about the nature/limits of curiosity and how we should encourage/discourage it in others, especially kids?

Okay, one more clip. I love youtube and how it allows me to find all sorts of examples/ideas with which to engage. This second clip was also found through my youtube search on “asking questions curiosity.” It’s part of the expertvillage youtube channel. Unfortunately you have to watch a brief commercial (not sure if it the same one every time. The one that I just watched was rather bothersome in its heteronormativity). This video is entitled, “Promoting curiosity in children.”

In this video, a women (presumably a/the mother) encourages parents to provide more opportunities for exploring that curiosity. After starting out with a brief discussion of using a telescope to watch a lunar eclipse, she suggests a few more ways to spark curiosity through exposing kids to new things, like: take kids to restaurants that have “different” types of food that they have never tried before (1:05) or to cultural events like a Native American “pow wow” (1:20). I can’t help but think about this in the context of my brief reference above to curiosity and conquering. Is it enough to encourage kids to try “new” things, like “different” (read as strange, “ethnic”) foods without considering the imperialist implications of this curiosity? I know I should/need to say more about what I mean with that last question, but I don’t want to right now. Instead, I want to leave it as an unfinished thought (an unanswered question) to take up again later (hopefully soon).

Twitter and Feminist Pedagogy

Note: The following is a sample class discussion on feminist pedagogy, digital literacy and twitter. The purpose of this discussion is to generate a feminist curiosity about feminist digital literacy and twitter and to get students thinking critically about social media in the classroom.

To tweet or not to tweet…that is not the question.

Consider the following passage from Academic Hack in their entry, “On What it Would Mean to Really Teach ‘Naked”:

Teaching without digital technology is an irresponsible pedagogy. Why? The future is digital, love it or hate it. We can argue later about whether or not this is a good or a bad thing. (Hint: the answer is both.) But to educate students, or to attempt to educate students without developing their digital literacy is to leave them ill prepared for their futures. Eliminating technology produces not the affect [sic] of a more engaged literate student populous, rather it produces the reverse, an ill informed, uncritical, unengaged student populous who will become at the very best passive consumers of the technology being resisted, and at the worst its willing victims.

I want to take AcademicHack’s claim seriously (not necessarily to agree, but to take it seriously by critically engaging with it) and think about the importance of digital literacy in terms of feminist pedagogy and practicing and theorizing about twitter. How can/should feminist educators discuss digital literacy in relation to twitter? What sorts of conversations should we/they have and what practices should we/they engage in order to develop feminist digital literacy?

Twitter Basics

Before moving into a discussion of twitter and feminist digital literacy, I want to offer up some twitter basics.

1. What is twitter? According to the official about twitter site:

Twitter is a real-time information network that connects you to the latest information about what you find interesting. Simply find the public streams you find most compelling and follow the conversations.

At the heart of Twitter are small bursts of information called Tweets. Each Tweet is 140 characters in length, but don’t let the small size fool you—you can share a lot with a little space. Connected to each Tweet is a rich details pane that provides additional information, deeper context and embedded media. You can tell your story within your Tweet, or you can think of a Tweet as the headline, and use the details pane to tell the rest with photos, videos and other media content. See it in action.

2. How does twitter work? Here are just a few basics. If you want more, check out: twitter basics, How to Start Tweeting (and Why You Might Want To), and this twitter cheat sheet

disclaimer: People/organizations are using twitter in all sorts of ways that I haven’t even begun to imagine–especially since I just started experimenting on twitter this past August. My discussion merely touches upon some basic ways that twitter logic works.

  • Brief posts (called tweets) are limited to 140 characters or less
  • Post updates about what you’re doing, thinking, reading
  • Share others’ ideas by retweeting (RT) their posts
  • Create lists of people on twitter, organized under a topic (e.g.: class list)
  • Use hashtags (#) to tag post as related to a particular topic (e.g.: #fp2010)
  • Reply directly to other twitter accounts (tweeps/tweeple?) or mention them in your tweets by including @ + their twitter name in your tweet.
  • Tweets are posted in “real time” with most recent tweets at the top–the twitter timeline
  • Tweets often include links to blog posts or pictures (twitpics).
  • Other people can find you and follow your twitter timeline. You can also follow them.

3. How is twitter different from facebook?

  • Twitter is a public site. There is not an expectation of privacy.
  • People who read your tweets are your followers, not friends.
  • Twitter has a 140 character limit.
  • Twitter relies on crowdsourcing and how it is used is driven more by how people are using it and experimenting with it. Example: hashtags

Here’s a helpful youtube video that explains a key purpose of twitter: “real life happens between blog posts and emails. And now there’s a way to share”

Uses of twitter in the classroom

If we have time, we can return to this discussion. For now, here’s just a few ways I’m using it for research and teaching:

  • live-tweeting class (tweeting comments/summaries of what is being said in class as it is being said)
  • live-tweeting class readings (tweeting passages from and questions about the text as I read it)
  • answering questions tweeted by class members
  • posting announcements
  • posting questions/queries to the class
  • sharing links to relevant sources
  • live-tweeting extra office hours (haven’t tried this one yet)
  • experimenting with different accounts (tweet as class administrator + tweet as myself: undisciplined)

Here are some more ideas from AcademicHack. Also, some reflections on the art of the tweet. Also, check out my three twitter accounts: qued2010, femped2010, undisciplined

Discussion: Twitter, authenticity, lived experience, and daily habits

We could talk about the limits and possibilities of twitter in many different ways in relation to feminism and feminist pedagogies. For example, how does twitter work for (and/or against) activism? Lots of folks are critically reflecting on this question. Check out Malcolm Gladwell’s article about twitter and “Why the Revolution Will not be Tweeted.” Over at DigiActive, they put together a guide to Twitter for Activism. And Ronak Ghorbani offers up a series of podcasts + analysis on tweeting feminists.

We could also talk about how twitter works in encouraging back channel conversations in classrooms (during lectures and discussions) and in conferences. We could discuss this in relation to class distractions and the need for paying and shifting attention. Check out “Designing Choreographies for Attention” for more. Sample Reality offers up an interesting take on the value of “snark” (or, sarcastic, irreverent comments about the readings or the instructor’s teaching). In terms of using twitter for conference conversations, check out how it was used in the 2010 NWSA conference (they had the live feed on their website).

While these are all great conversations to have (and ones we could continue on this blog), I want to focus on one other way in which to discuss twitter and feminist digital literacy: authenticity, lived experience, and daily habits.

My focus on authenticity, lived experience and daily habits is partly inspired by Berenice Malka Fisher and her claim, in No Angel in the Classroom, that we “try to bring our most authentic [read: complicated, uncertain, multiple, honest] selves” into the classroom (51).  Can we achieve authenticity through the documenting of our lived experience? Through the repeated archiving and sharing of our daily habits? Can we “authentically” connect with others through our engagement with their tweets? What are the limits and possibilities of this archiving/documentation/sharing/engagement?

The following represent two different “moments” related to twitter and the above questions:

Moment One: I tweet, therefore I am, but if I don’t tweet it, did it happen?

Two related events:

a. Peggy Orenstein is sitting with her daughter in her front yard, enjoying the beautiful weather and listening to a download of E.B. White reading “The Trumpet of the Swan.” Instead of “being fully present in the moment,” she reflects on how best to capture the experience with a tweet. She wonders: “when every thought is externalized, what becomes of insight? When we reflexively post each feeling, what becomes of reflection? When friends become fans, what happens to intimacy?” And concludes: “The risk of the performance culture, of the packaged self, is that it erodes the very relationships it purports to create, and alienates us from our own humanity.”

  • Does tweeting “alienate us from our own humanity”?
  • What sort of authentic expressions are possible via twitter?
  • Is authenticity counter to/in conflict with performativity/performance?
  • How does twitter work differently for different bodies and different expressions?
  • Can we use twitter to express (and value) our lived experiences?
  • What are the problems and possibilities of expressing/relying on/invoking lived experiences?
  • In a youtube video about twitter it is suggested that twitter is concerned with documenting “the real life that happens between blog posts and emails.” What value do you see in expressing and documenting these aspects of real life?

b. BIll Nye (the Science guy) is giving a lecture at USC. Suddenly he falls to the floor. Instead of rushing to his aid, it appears that students quickly whip out their smart phones and begin tweeting about the event. The Lookout, a Yahoo news blog, describes it as an example of “civic indifference” and “youthful digital passivity.” The Lookout article links this event with what it describes as “an even more disturbing” example of civic indifference: the posting of images online, in real time, of the shooting and death of “Messy Mya,” a New Orleans comedian and youtube sensation. The Lookout article makes the rounds on facebook, possibly serving as further evidence of the evils of social media.

  • Do social media like twitter encourage “civic indifference” and “youthful digital passivity”? How?
  • Are there other ways than “youthful digital passivity” to read what was happening with the posting of the image of Messy Mya’s death? How do the events (and the bodies of the “victims”) differ in these two cases? Are these differences important in thinking critically about how twitter works and what it does (or what we can do with it)?
  • (How) does tweeting an event make it more “real”? Does this type of “realness” = authenticity and truth?

Moment Two: Following others’ tweets and the limits of sharing

Joel Johnson writes a blog entry entitled, “Why I Stalk a Sexy Black Woman on Twitter (and why you should too)” for gizmodo. He encourages readers to follow someone on twitter that they wouldn’t encounter in everyday life. In a follow-up post, largely written to respond to intensely negative reaction to his initial post, Johnson writes:

You’ve been on Twitter, haven’t you, @shani_o? It’s a website where people post things they choose to display to the public, including—unless one has a perfect follower-to-follows ratio or a private account—several people you don’t know at all who choose to pay attention to your life, your thoughts, and whatever else you choose to share. Rather than worry that I might be viewed as a sociopath for using Twitter exactly in the way for which it was designed, I choose to instead be excited about all the new people and perspectives that are right at my eyeballs’ fingertips. But that doesn’t mean I want—or am even capable of—becoming fast friends with every single person I observe (or read, or watch, or whatever) on the internet. No one really wants that—except for creepy people.

  • How are the expressions of our lived experiences valued and/or devalued when presented in twitter-logic (with 140 characters + random followers + the impulse to be witty and “cute” and quick)?
  • What happens when our authentic/crafted/performed tweets are taken up by others?
  • What are the dangers and limits of tweeting?
  • Is Twitter designed in order to “other” people? Does it encourage us to pay attention to each other in ways that are objectifying and oppressive? Can we imagine sharing and expression of self in ways outside of this model? Does twitter allow for that?

A few final questions: Is twitter fundamentally flawed? Is it possible to use it subversively and disobediently (in ways that it was never intended) in order to further our feminist goals? How might we use it in tandem with other methods (a both/and instead of either/or model)? What important conversations about twitter should we have inside and outside of our feminist classrooms?

Resources Round-up

I am always using this blog as a space for experimenting with new ways to archive my research (and to document who I am as a scholar, thinker, teacher, troublemaker). Sometimes these experiments work and sometimes they don’t. Here’s another one to add to the pile: Resources round-up. In this (type of) entry, I want to archive some resources (mostly articles, but some blogs) that I found and started reading this week. Hopefully, I can return to these resources later for future syllabi, articles, and/or blog entries. Perhaps if I become disciplined about it (ha ha! Even though I embrace being undisciplined, I still see value in developing specific sets of repeated practices–habits–on the blog. In fact, habitual writing is one thing that I really like about blogging.), I could do one of these resources round-ups every (other?) week? Possibly. But before I get ahead of myself, I need to write the first of these round-ups.

1. The Ethics of Waste
by Gay Hawkins

I have already started writing about this book on Unchained, a diablog that I started with my partner this summer (and haven’t written in since the beginning of August when the s**t hit the fan and I had to start working on multiple syllabi and finish up an article on feminist pedagogy and blogging). Originally I picked up this book in late August; I briefly thought about using it in my queering desire class in tandem with other sources on the abject. I imagine (but I can’t remember) that I was also intrigued by the author’s reading of waste through/in relation to ethics and daily practices. Now that I have read the introduction and first chapter, I am considering using it in my queer ethics class. Still not sure.

2.Developing a corporeal cyberfeminism: beyond cyberutopia
by Jessica E. Brophy

I haven’t read any of this article yet. Here’s the abstract:

This article discusses – and rejects – cyberutopia, an idealized theory of internet use that requires users to leave their bodies behind when online.The author instead calls for a cyberfeminist perspective in relation to studying the internet and other new media, centrally locating corporeality and embodiment. The underutilized concept of intra-agency is then employed to develop liminality in relation to the experience of going online.The author then outlines different versions of cyberfeminism and endorses that which addresses the relationships between the lived experiences of users and the technology itself.The article concludes with a call for theorists to expand and enrich the concepts used to study new media.

After a quick glance at the bibliography (which looks really helpful) and a skim through the article, I am convinced that this essay is a good one to revisit. The author hits on a lot of my areas of interest (including agency, Butler, performativity, liminality) and offers a good overview of cyberfeminism in relation to cybertopia.

3.DIGITAL WHITENESS, PRIMITIVE BLACKNESS: Racializing the “digital divide” in film and new media
by Janell Hobson

I am excited about this essay because of the author’s approach to thinking about the digital divide. While I recognize that access to technology (who has computers/who can get online) is a very important issue that needs to be addressed repeatedly, I worry about how “the digital divide” can be used to shut down any discussion about the transgressive and transformative potential of social media and Web 2.0 technology. I also worry about how discourses surrounding this divide work to reinforce certain binaries and ignore/erase experiences that don’t fit the binary–Hobson talks about this in relation to whiteness as progress/technological advancement and blackness as primitive. Here’s the abstract:

This essay argues that cultural scripts, such as popular films and other forms of visual culture, have constructed a racial ideology about technology, especially in conceptualizations of the “digital divide.” By associating whiteness with “progress,” “technology,” and “civilization,” while situating blackness within a discourse of “nature,” “primitivism,” and pre-modernity, the digital divide amasses cultural and racial weight and highlights hostile interactions with digital technology among marginal groups. However, a growing corpus of work by digital artists of color and web 2.0 participants has exposed these mythic constructions by re-imagining blackness and womanhood beyond technological exclusion and surveillance.

Here’s another excerpt in which Hobson provides a concrete overview of the essay:

In what remains, I first delve into the history of the technological divide between whiteness and blackness, as reflected in nineteenth- and early-twentieth-century world fairs and mid-twentieth-century films such as 2001: A Space Odyssey, prior to assessing contemporary themes of race and technological surveillance in the late-twentieth century science fiction films The Matrix and Strange Days. I then connect these cinematic representations to the work of black artists, such as Keith Piper, Julie Dash, and Damali Ayo, who underscore the black presence in the realm of digital technology. Finally, I conclude by ruminating on whether or not social “revolutions” for racial equality and inclusion can, in fact, be “digitized” (114).

I’m excited to read this essay; I imagine it will provide me with some useful ways for thinking beyond/outside of a narrow vision of the “digital divide.” Here’s one more passage that seems helpful in complicating the “digital divide”:

As these artistic models suggest, the “digital divide” is less about “access” and more about the technological dominance of a privileged few with global repercussions that threaten all of us, especially now that we have become so closely connected in the information superhighway. Marginalized groups, in particular, feel the impact of the high-tech age in profoundly personal and political ways. However, they are not just acted upon by technology; they have a creative and dynamic role in shaping our digital culture (122).

I really appreciate how Hobson envision agency here: marginalized groups are acted on by technology, but they also negotiate/resist/transform it.

Okay, these aren’t the only sources that I found this week. Because I am running out of energy and time, I will list a few more sources that I reviewed this week without any commentary:

4. Commentary and Criticism on Social Media and Intimacy

This commentary on Feminist Media Studies provides a series of mini-essays, including: “The New Architectures of Intimacy? Social networking sites and genders” by Usha Zacharias and Jane Arthurs and “This is not a Blog: Gender, intimacy, and community” by Catherine Driscoll.

5. The Digi-active Guide to Activism for Twitter and The Digi-active Guide to Activism for Facebook

In addition to these two guides, the Digi-active website is filled with information about digital activism, including this youtube video:

Also, check out their mission statement. I might use this in future classes. Maybe a class on digital activism–the possibilities and limits of thinking, acting and reflecting online (and, in tandem with offline)?