- Agency : capacity of action in a context for everyone
- Minorized : differs from marginalized (Rosi Braidotti) in the sense that it’s always imposed from outside on a group that is not necessarily marginal (e.g., women).
- Intra-Action : a completely relational perspective, from Karen Barad. We put it in the Solidarity topic because it supports the idea of the creation of a transindividual entity from our collective work on THX.
It would put forward our activity with development of technology … engagement.
- First wave -> right to vote for women
- Second wave -> control of own body / marriage (violence, rape), paid work
- Third wave -> deconstruction of gender and sex / queer theory
- Simone de Beauvoir
- Monique Wittig, Luce Irigaray
- Audre Lorde
- bell hooks
- Judith Butler
- Silvia Federici
- Rosi Braidotti
Elsa Dorlin, Se défendre, une philosophie de la violence
She traces a genealogy of violence from the perspective of minorized people. She studies the manner of legitimation of violence through legislation. From Middle Ages until now, she demonstrates the progression of legitimation of violence and the impacts it produces on embodied reflexes.
In the MA, each person is a creature of God and has the agency to defend herself. From the physical difference of the bodies of men and women, the notion of “natural inferiority” of women was created: the woman’s body is open, liquid, unstable; this model becomes the model to explain that “naturally”, indigenous are inferior to the colonizers. The objectivation of this “natural” differences allowed to legitimize violence: some bodies are “naturally” more qualified to receive care than other “inferior” bodies.
Dorlin makes us go through oppressed groups from the Warsaw gettho, to the Sufragettes, to Black America, etc. From a historical point of view this legitimation of violence was institutionalized into law, showing that now this phenomenon reached massively to most of the population; the problem as such is internalized in people’s behavior, and she observes, specifically that this common phenomenom prevents reproduction of self-agency: for the oppressed person, it’s the body that commands to either not act, or to react according to the oppressor’s will, to the point that the only remaining place left for this body to be free and alive is dreams. In order to avoid being harmed by the oppressor, one conforms to the expected mode of existence imposed by the oppressor: this reflex is a treason made to one’s own vital force, and this feeling creates guilt that the problems are internalized; the oppressed learns the best possible the oppressor in order to dodge the violence, the time of attention, of thought, of invention of creativity, etc. is dedicated to the aggressor, who then can confirm their own bias, legitimate violence, take care of themselves better: reinforcing the vicious circle.
In this argumentation, she shows how when you’re suffering from the violence of power, the first reflex is to care for yourself, self-attention and subjectivity, regaining self-confidence, to pull oneself together and fight back.