2015
DOI: 10.1057/fr.2015.24
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Affective Politics, Debility and Hearing Voices: Towards a Feminist Politics of Ordinary Suffering

Abstract: This paper explores the experiences of women who "hear voices" (auditory verbal hallucinations). We begin by examining historical understandings of women hearing voices, showing these have been driven by androcentric theories of how women's bodies functioned leading to women being viewed as requiring their voices be interpreted by men. We show the twentieth century was associated with recognition that the mental violation of women's minds (represented by some voice-hearing) was often a consequence of the physi… Show more

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Cited by 32 publications
(13 citation statements)
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References 70 publications
(82 reference statements)
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“…( 104 ), p. 1]. This attempts to avoid trauma being experienced as individualized shame, psychopathology and misery, and to instead situate it within a larger context ( 105 ). As Cvetkovich argues, “trauma forges overt connections between politics and emotion” [Ref.…”
Section: Integration Of Findings and Future Directionsmentioning
confidence: 99%
“…( 104 ), p. 1]. This attempts to avoid trauma being experienced as individualized shame, psychopathology and misery, and to instead situate it within a larger context ( 105 ). As Cvetkovich argues, “trauma forges overt connections between politics and emotion” [Ref.…”
Section: Integration Of Findings and Future Directionsmentioning
confidence: 99%
“…Such embodied stories of aging with episodic disability have been historically absent from disability‐rights movements, and can go awry in some feminist, queer, and critical disability studies' affirmative framings of disability as post‐human possibility. Carolyn's story speaks against any totalizing teleology of crip temporalities as well as to the silenced politics of what Lisa Blackman calls “ordinary suffering” (Blackman , 25). It is uncomfortable—but encourages important questions.…”
Section: Feminist Crip Time: Histories Legacies Futuritiesmentioning
confidence: 99%
“…The sad girls share snippets of their lives, expressed in textual or visual forms, which are then reblogged and re-circulated to users beyond the original poster's network. Blackman (2015), also theorizes distributed forms of perception in terms of Grace M. Cho's (2008) notion of a "collective psychic apparatus" (p.156). Perhaps the sad girls' emergence on social CAPACIOUS media can be conceptualized as a development of a collective psychic apparatus, through distributed forms of perception.…”
Section: Distributed Forms Of Perception and Affective Resonancementioning
confidence: 99%
“…Through distributed forms of perception and meme-like spreading of multiple voices, the phenomenon of the sad girl can be said to manifest an alternative collective psyche (as discussed by Blackman 2015 andCho 2008). By forming a discourse where multiple voices and experiences of living with mental illness get to be heard, an alternative and multifaceted way of conceptualizing sadness becomes available.…”
Section: A Supportive Community?mentioning
confidence: 99%