“…Encounters with new materialist thinking and new radical theories of race and whiteness (Dolphijn & van der Tuin, 2012;Hames-García, 2008;Kaufmann, 2010;Lenz Taguchi, 2012;Rai, 2012;Saldanha, 2006) offered a way out of this impossibility of going beyond the split between language and reality. It was through this work and eventually an extensive reading of Guattari (1983, 1987) that a concern of how to practice critique and resistance when opposing transcendental and humanist traditions in cultural theory was materialized.…”
Section: A Storyingmentioning
confidence: 99%
“…Despite a strong interest in social justice and possibilities offered by critical cultural theories when starting to weave a research curious of stuck bodily experiences and these aspects bearing on thinking of how to perform critical qualitative inquiry, the real intensified as hard to grasp within this epistemology (Alaimo & Hekman, 2008;Dolphijn & van der Tuin, 2013;Jones & Jenkins, 2008). Encounters with new materialist thinking and new radical theories of race and whiteness (Dolphijn & van der Tuin, 2012;Hames-García, 2008;Kaufmann, 2010;Lenz Taguchi, 2012;Rai, 2012;Saldanha, 2006) offered a way out of this impossibility of going beyond the split between language and reality. It was through this work and eventually an extensive reading of Guattari (1983, 1987) that a concern of how to practice critique and resistance when opposing transcendental and humanist traditions in cultural theory was materialized.…”
Section: A Storyingmentioning
confidence: 99%
“…There is not much room to discuss the use of the problematic concept of race here. Nevertheless, it seems important to point to Hames-García (2008), who observes that race is a powerful concept that has transformed many times over the last 500 years. Instead of dismissing it as some do, Hames-García suggests we ''ask what the possibilities are for its further reinvention and how those possibilities might promote progressive social change'' (p. 315).…”
Section: Stuck Happeningsmentioning
confidence: 99%
“…An evolving thinking of the happenings as productive of ''my own'' white racial subjectivity and a struggling to explain the process of continually coming into being led me to an emergent but still frugal body of work within race studies (Saldanha, 2013;van der Tuin, 2011). This work attempts to ''re-ontologise'' race (Hames-García, 2008;Lim, 2010;Pacini-Ketchabaw & Nxumalo, 2010;Rai, 2012;Saldanha, 2006), that is to go beyond race as something represented in language and discourse to offer a radically different approach to discrimination. This created an interest in acknowledging matter as a force in racial differing, that is to think of imprisoned race differings or the stuck race-happenings as a morphing sociomaterial thing and as productive of more stuck-race-happenings.…”
This article considers what to do with a political questioning of how to perform qualitative research when engaging with stuck bodily happenings. It does so inspired by philosophical-theoretical-methodological flows in the field of qualitative research where working against colonial ways of knowing and justice-oriented knowledge creation is of importance. The article's storying evolves from a reality-and philosophy-driven curiosity of race in relation to professionalism in early childhood education in a Nordic landscape. As a way of thinking through how to perform critical qualitative inquiry when positioned in a monist materialist thinking and within a philos-
“…Encounters with new materialist thinking and new radical theories of race and whiteness (Dolphijn & van der Tuin, 2012;Hames-García, 2008;Kaufmann, 2010;Lenz Taguchi, 2012;Rai, 2012;Saldanha, 2006) offered a way out of this impossibility of going beyond the split between language and reality. It was through this work and eventually an extensive reading of Guattari (1983, 1987) that a concern of how to practice critique and resistance when opposing transcendental and humanist traditions in cultural theory was materialized.…”
Section: A Storyingmentioning
confidence: 99%
“…Despite a strong interest in social justice and possibilities offered by critical cultural theories when starting to weave a research curious of stuck bodily experiences and these aspects bearing on thinking of how to perform critical qualitative inquiry, the real intensified as hard to grasp within this epistemology (Alaimo & Hekman, 2008;Dolphijn & van der Tuin, 2013;Jones & Jenkins, 2008). Encounters with new materialist thinking and new radical theories of race and whiteness (Dolphijn & van der Tuin, 2012;Hames-García, 2008;Kaufmann, 2010;Lenz Taguchi, 2012;Rai, 2012;Saldanha, 2006) offered a way out of this impossibility of going beyond the split between language and reality. It was through this work and eventually an extensive reading of Guattari (1983, 1987) that a concern of how to practice critique and resistance when opposing transcendental and humanist traditions in cultural theory was materialized.…”
Section: A Storyingmentioning
confidence: 99%
“…There is not much room to discuss the use of the problematic concept of race here. Nevertheless, it seems important to point to Hames-García (2008), who observes that race is a powerful concept that has transformed many times over the last 500 years. Instead of dismissing it as some do, Hames-García suggests we ''ask what the possibilities are for its further reinvention and how those possibilities might promote progressive social change'' (p. 315).…”
Section: Stuck Happeningsmentioning
confidence: 99%
“…An evolving thinking of the happenings as productive of ''my own'' white racial subjectivity and a struggling to explain the process of continually coming into being led me to an emergent but still frugal body of work within race studies (Saldanha, 2013;van der Tuin, 2011). This work attempts to ''re-ontologise'' race (Hames-García, 2008;Lim, 2010;Pacini-Ketchabaw & Nxumalo, 2010;Rai, 2012;Saldanha, 2006), that is to go beyond race as something represented in language and discourse to offer a radically different approach to discrimination. This created an interest in acknowledging matter as a force in racial differing, that is to think of imprisoned race differings or the stuck race-happenings as a morphing sociomaterial thing and as productive of more stuck-race-happenings.…”
This article considers what to do with a political questioning of how to perform qualitative research when engaging with stuck bodily happenings. It does so inspired by philosophical-theoretical-methodological flows in the field of qualitative research where working against colonial ways of knowing and justice-oriented knowledge creation is of importance. The article's storying evolves from a reality-and philosophy-driven curiosity of race in relation to professionalism in early childhood education in a Nordic landscape. As a way of thinking through how to perform critical qualitative inquiry when positioned in a monist materialist thinking and within a philos-
“… As Weheliye's theorization of racialization suggests, bodies do not have a “race” outside of racializing assemblages even if they have phenotypical variations. See also Michael Hames‐García's claim that Bodies do not have inherent meanings. Yet, given the physical properties of bodies and the historical sediment of their intra‐actions with ideologies and politico‐economic practices, one cannot attach just any meaning to any body.…”
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