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- W1488632330 abstract "In my current dissertation work I am attempting to think about the relationships between self and global transformations in the face of deepening inequality. I am especially interested in engaging postcolonial, antiracist, and feminist transformations of the current forms of hegemonic domination that remain inside our knowledges here in the Western academy. In thinking through such critical engagement, I keep trying to get at this subtle criticism of knowledge-power but I cannot find the words. words available to me do not really get at the critique I am after. What I mean is less than/more than/other than ideology or or consciousness. I am arguing that the modernist knowledge-power project is still present, still 'here', even if it is no longer/never was the villain it used to be. Specifically, I am critical of the current Western science epistemology that is still with us. And more specifically, I am critical of the continued presence of rationality, objectivity and physics materialism as they continue to order discourse in the academy, in politics and in our popular culture at large. But in trying to provide criticism of current rational objective materialism, I am faced with constructing critic with no available words. critique of rationality that I intend lays at the edges, where it rubs up against other knowledge systems, the contentious knowledge border. means that by definition, if I am seeking to point out the value of currently 'illegitimate' knowledge practices, the claims I make must be made in language built out of that basic illegitimacy. available words doom you to communicative failure. You always end up saying what you don't mean. In this regard, I empathize with the difficulty Gloria Anzaldua must have felt when trying to discuss 'spiritual activism' (Anzaldua, 1987b; Anzaldua & Keating, 2002; Keating, 2000, 2005a). In some ways, that is what I am trying to get at in my own project, trying to talk about experiences that some people discuss under the general heading 'spirituality'. But this is not exactly what I mean because what is usually meant by is not what I mean by spirituality. When I say spiritual, I do not mean the opposite of what materialist means by 'material' because in that case we would really be saying the same thing. I mean what can't be said by what they mean by material. (1) In the introduction to bridge we call home AnaLouise Keating describes this type of frame as a spontaneous shift toward spirituality (Anzaldua & Keating, 2002, 18). Keating describes her understanding of spiritual activism as form of activism that is committed to deeper understanding of and reverence for the human world and as form of that holds justice and peace as most central to its practices. She argues that for Anzaldua spiritual activism was synthesis of social activism and spiritual vision (Keating, 2005b). This for social change, that recognizes the many differences among us yet insists on our commonalities and uses these commonalities as catalysts for transformation ... Spiritual activism insists that we all sink or swim together (Anzaldua & Keating, 2002, 18-19). Gloria Anzaldua's writings speak very directly to this 'spiritual' that is more than/ less than/other than the material that I attempting to invoke. is primary theme in much of her postcolonial radical feminism. She argues against the colonizing forces of hegemonic white Western structures and cultures. She argues against this colonization particularly as it finds its way into knowledges, myths, selves and cultures. Her practice of feminism, her politics of the mestiza, insists on the creation of other ways of knowing, ways that broaden rather than narrow. The new stories explore aspects of reality--consciousness, hope, intention, prayer--that traditional science has ignored, deeming these nonexistent as they cannot be tested in lab. …" @default.
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- W1488632330 date "2006-06-22" @default.
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- W1488632330 title "Facing Our Dragons: Spiritual Activism, Psychedelic Mysticism and the Pursuit of Opposition" @default.
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