As a “critical social theory,” intersectionality already lies at the roots of contemporary cultural studies, and the best work in cultural studies has the capacity for or is already engaging with intersectionality as method. This is work that accounts for the multifaceted nature of subjects, institutions, processes, and structures as it asks its questions about cultural objects, experience, ideology, history, or discourses. Intersectionality as, along with dialectical materialism, a core intellectual practice of cultural studies, offers expanded possibilities for political traction, relevance to the world and people’s lives, and transformative potential. We see models of such work throughout this issue, including with part two of a special forum on emergent analytics of critical humanities.
Stefanie A Jones, Eero Laine and Chris Alen Sula
This essay undertakes a reparative reading of Aya of Yopougon, a multivolume graphic novel by Marguerite Abouet and Clément Oubrerie. Setting Aya alongside other African comics and prevailing interpretations of African and Diasporic literatures, this interpretation coins the term “novelty” to describe the unique mode of representing subjects, space, and time in the text. This “novelty” situates Aya at the intersection of tendencies in African, European, and North American comics art, and it juxtaposes subtle renditions of everyday life with overdetermined representations of African societies and Africans in Diaspora. The essay also articulates the relevance of novelty for feminist, queer, and postcolonial theories, comics scholarship, and Diaspora Studies.
andré m. carrington
This essay analyses the theatricalized performance of stripping in the popular films Magic Mike (2013; dir. Steven Soderbergh) and its sequel, Magic Mike XXL (2015; dir. Gregory Jacobs). Following a critical dance studies approach that attends to the intersection of body and gesture with socio-political, historical, and economic structures, I suggest theatricalized sexual labour in these films reveals the racial exclusions from the ideology of entrepreneurship. Considering the appropriation of black aesthetics in Magic Mike XXL’s performances of striptease, the film seeks to evaporate the spectre of race, that is, the way the white fantasy of the entrepreneurial subject is supported by the appropriation of racialized and especially black labour.
This paper demonstrates how target marketing provides valuable point-of-sale and point-of-interaction insights, and argues that the labor theory of value is untenable for understanding the conditions of leisure-time surveillance and data aggregation. It then provides a close reading of an Amazon affiliated fulfillment center exposé in order to examine precisely how the information produced during leisure-time surveillance intensifies the exploitation of fulfillment center labor. Target marketing is part of a larger apparatus that aggregates data for the purposes of assigning risk, differentiating prices, and managing supply chains and labor costs.
This article outlines the digital storytelling methods used for a community based research project focused on issues of sexuality among California farmworkers: Sexualidades Campesinas. We note how our process of collaboration in the creation and production of digital stories was shaped by the context and our envisioned storytellers. We then offer a critical analysis of our own unique experience with digital storytelling in this project, focusing on a handful of concepts key to understanding the nature of our collaborative production process: community, affect and collaboration, storytelling, performance, and mediation, with an eye to the problem of ethics.
Ethics, Collaboration, and Knowledge Production: Digital Storytelling with Sexually Diverse Farmworkers in California
Tania Lizarazo, Elisa Oceguera, David Tenorio, Diana Pardo Pedraza and Robert McKee Irwin
In Part II of this forum, emergent scholars respond to essays by J. Kēhaulani Kauanui, Kyla Wazana Tompkins, Julie Avril Minich, and Jodi Melamed, each of whom elaborated on the alternative possibilities of dealing with the legacies of settler colonialism, new materialisms, disability, and institutionality in Part I, published in Lateral 5.1.
Chris A Eng and Amy K King
Response to J. Kēhaulani Kauanui, “A Structure, Not an Event: Settler Colonialism and Enduring Indigeneity,” published in Lateral 5.1. Jafri articulates how a critical race feminist/queer lens makes possible thinking that sees the repetitions of racialized, gendered, sexualized colonial violence.
Response to J. Kēhaulani Kauanui, “A Structure, Not an Event: Settler Colonialism and Enduring Indigeneity,” published in Lateral 5.1. Gniadek approaches settler colonialism via questions of time—asking When is settler colonialism?—which reveals how narratives of national belonging tend to operate, as narrative confrontations that facilitate violence throughout and across time.
J. Kēhaulani Kauanui
Response to Kyla Wazana Tompkins, “On the Limits and Promise of New Materialist Philosophy,” published in Lateral 5.1. Shomura mediates upon the promise and possibilities that new materialisms affords in its attentiveness to the material.
Response to Kyla Wazana Tompkins, “On the Limits and Promise of New Materialist Philosophy,” published in Lateral 5.1. Huang reassesses the methodological implications of new materialisms by grappling with renewed attention to form in literary studies to articulate the varying processes by which racial difference becomes elided, rematerialized, and remade.
Michelle N Huang
Kyla Wazana Tompkins
Response to Julie Avril Minich, “Enabling Whom? Critical Disability Studies Now,” published in Lateral 5.1. Schalk calls for a shift in thinking that directly affects action and discusses creating classroom experiences that help students to critique intersecting social structures in their everyday encounters.
Response to Julie Avril Minich, “Enabling Whom? Critical Disability Studies Now,” published in Lateral 5.1. Kim elaborates upon a crip-of-color critique, which has possibilities to both criticize structures that inherently devalue humans and to take action to work toward justice. Kim’s final call is to identify and act against the inequalities and harm of academic labor, urging readers to take seriously a “politics of refusal” that might help academics of color survive through alternative collectivities.
Jina B Kim
Julie Avril Minich
Response to Jodi Melamed, “Proceduralism, Predisposing, Poesis: Forms of Institutionality, In the Making,” published in Lateral 5.1. Tabares invites us to question the role of what he calls ‘para-institutions,’ such as corporations, in shaping and influencing the logics and investments within the university. As a counterpoint to these processes, he ponders the possibilities of seizing upon the elements of proceduralism in mobilizing forms of collectivity that can span across institutional contexts outside the academy.
The Contexts of Critique: Para-Institutions & the Multiple Lives of Institutionality in the Neoliberal University
Response to Jodi Melamed, “Proceduralism, Predisposing, Poesis: Forms of Institutionality, In the Making,” published in Lateral 5.1. Aho pointedly argues that studies of institutionality all too often substantiate what she calls neoliberalocentrism, which readily posits neoliberalism as the singular paradigm into narrating a teleological development of history. Instead, she echoes Kim and Schalk to articulate ‘crip-of-color materialism’ as an analytic that thickens understandings about global structures of inequity and fissures within them.