Experience-sharing as feminist praxis: Imagining a future of collective care

Sargsyan, Nelli

doi:10.1080/02757206.2018.1531287

Cited by 18 publications

(7 citation statements)

References 20 publications

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“…3 For more on various forms of feminist work in Armenia, see Sargsyan (2011Sargsyan ( , 2017Sargsyan ( , 2018aSargsyan ( , 2018bSargsyan ( , 2018cSargsyan ( , 2019. 4 Skeptical of a shared experience of women across contexts, a body of feminist scholarship has long argued against disembodied articulations of patriarchy, proposing instead a context-specific attention to multivectoral power relations that understands patriarchies in the multiple and as "intersectionalities emergent from .…”

Section: Orcidmentioning

confidence: 99%

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“Don't be our daddy”: Feminist labor on the political left in Armenia

Sargsyan

2023

PoLAR

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The ongoing feminist struggle in post-Soviet Armenia to imagine a world without patriarchal social arrangements, militarization, and capitalism is multidirectional, involving intimate relations at home, with fellow leftists, and in public political life. Instead of divesting from afforded systemic privileges, both material and representational, leftist men often extend patriarchal power relations to their political work, creating what I call civic patriarchy, an extension of patriarchal power relations leftist men-comrades practice within feminine-designated civic work. To the extent that leftist men are invested in patriarchal sociopolitical arrangements, they remain in stronger solidarity with those upholding the existing social order than with their leftist feminist comrades committed to upending it. Drawing on a collaborative project on leftist activism in Armenia today, I examine the work feminists do on the political left to resist their erasure as political actors and to orient the political consciousness of their leftist men-comrades away from civic patriarchy and toward a more equitable collective life. I argue that a nonhierarchical politics of cultivating relationality that not only sustains our embodied lives in all their materiality but also attunes us to each other with collective life-sustaining care is key to building broad feminist coalitions across differences.

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Section: Orcidmentioning

confidence: 99%

“…33For more on various forms of feminist work in Armenia, see Sargsyan (2011, 2017, 2018a, 2018b, 2018c, 2019). …”

mentioning

confidence: 99%

“Don't be our daddy”: Feminist labor on the political left in Armenia

Sargsyan

2023

PoLAR

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“…Following Nini’s advice, the organizers of the Taypi Encounters prioritized conversations about healing connections to art when also exploring topics of violence. The activities centered on feminist notions of collective care (Piepzna-Samarasinha, 2018; Sargsyan, 2019), and pleasure activism (Rodriguez & Piepzna-Samarasinha, 2019). Activism is a much-needed tool for collective healing.…”

Section: Unraveling Ableism and Taypimentioning

confidence: 99%

Spaces of Anti-Ableist, Feminist Resistance

Lafuente

2023

Space and Culture

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This article describes how Las FemiDiskas, an anti-ableist, feminist social movement organization, develops virtual engagement strategies to resist ableist and sexist violence experienced in individual homes and public spaces. How do women with disabilities organize against patriarchal violence in private and public spaces during pandemic times in the global south? I explore this question through ethnographic participative audiovisual methods. As a transnational feminist and member of Las FemiDiskas, I use participatory observations to identify how members of this collective are raising awareness of violence inflicted against women with disabilities in Bolivia. The spaces of resistance created by Las FemiDiskas are made through transnational networks of feminist solidarities. The transformation of private spaces is affected as much as online spaces and public ones. The COVID-19 crisis pushed for the creation of a safe space to discuss and create a collective voice for women with disabilities. Online activism has opened a door to new inclusive spaces, where location is not an obstacle to collectively organizing, as long as there is internet accessibility. The creation of these new virtual spaces transforms existing material spaces and shapes the collective identity of women with disabilities and challenges and reconstructs notions of disability and gender. Exploring how digital and remote activism is deployed by women with disabilities and allies shines a light on future, kinder, non-discriminatory, and transnational practices within social movements.

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“…)—helping me recognize and value various intelligences and encouraging me “to find novel public and scholarly ways to harness the creative conceptual and relational work activated in the field” (Biehl 2013, 583) and keeping me accountable for “doing my homework” (Bolles 2013). I have written elsewhere (Sargsyan 2018, 2019) how experience‐sharing is a form of collective care, itself a feminist praxis. The women scholars to whose work I turn, breathe life into my feminist intellectual woodland (Tsing 2015)—the commons— the anthropological cannon, in the bounty of which my students and I find ourselves alive as we relish the creative intellectual nourishment they generously share, because they are always already oriented toward and practice collective care.…”

Section: A Toast In (Dis)honor Of Papa Archy (Always Visiting Me As a White Woman)mentioning

confidence: 99%

Finding a livable feminist academic life through Rasanblaj

Sargsyan

2021

Feminist Anthropology

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In this article, I poetically gather the conceptual and methodological approaches of Black and Indigenous women scholars that have kept me, as an anthropologist scholar-teacher from elsewhere, alive and interdisciplined in the US academy, ethico-erotically oriented in my research-creation. The women scholars to whose work I turn breathe life into my feminist intellectual woodlandthe anthropological cannon-the scholarly commons. In the bounty of their generous sharing of methodological remix and political commitments, these mentors point to the need for subverting the pain of dismemberment and fragmentation effected by different forms of domination at different scales (Alexander 2005). Drawing on the legacy of these elders and colleagues, I mix genres, languages, and sounds as I evocatively gesture to the ways these women scholars have sustained and mentored me through their collective scholarly care. Keywords Black and Indigenous women scholars, livable academic life, mentoring, rasanblaj, remixing genres So, I ask you, what have you been gathering? Under what terms and conditions have you been gathering? . . . Which peoples? Which histories? Which practices have you decided to claim or reclaim? What do you use to orient yourself when you do the work? What are your four cardinal points? -Gina Athena Ulysse "Why Rasanblaj, Why Now?: New Salutations to the Four Cardinal Points in Haitian Studies" Սարերի քամի, որտեղի՞ց ես գալիս և ու՞ր ես շտապում,/Mountain wind, where are you coming from and where are you rushing? Անհանգիստ ու հախուռն իմ սարերի քամի:/Restless and gusty, my mountain wind.

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Experience-sharing as feminist praxis: Imagining a future of collective care

Cited by 18 publications

References 20 publications

“Don't be our daddy”: Feminist labor on the political left in Armenia

“Don't be our daddy”: Feminist labor on the political left in Armenia

Spaces of Anti-Ableist, Feminist Resistance

Finding a livable feminist academic life through Rasanblaj

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