Engaged Disengagement: Reframing as Feminist Critique in Vanessa Place’s Tragodía

This essay positions Vanessa Place’s Tragodía (2011) as an instance of reframing as contemporary feminist cultural critique. An enquiry into allegory, hermeneutics, and the performative use of indifference in Place’s conceptual writing generates insights into new narrative conditions produced by Place’s work. Tragodía does not represent trauma but rather generates trauma through a poetic practice that has a bipartite structure: conceptual writing (allegory) and Place’s performances of the narratives. Place’s performance is read in this analysis as an ancillary act of reframing that raises the question of what might be at stake in the performative use of indifference. Understood as a strategy of failure, Place’s performance parallels the lack of mediation in the conceptual act of reframing. Positioned counter to the linguistic deformation of the subjects' speech acts and the erasure of affect that occurs in the legal narratives through the act of interpretation, the refusal to interpret implicit in the act of reframing in Tragodía is an ethical gesture, a paratextual pathway to metamorphosis. In its refusal to interpret, Tragodía creates a site of contextual resistance to the oppression of the subjects’ organic narratives by the institutional language of the law, and offers a new textual field of meaning-making.

Towards a Critique of Educative Violence: Walter Benjamin and ‘Second Education’

Although modern systems of mass education are typically defined in their opposition to violence, it has been argued that it is only through an insistent and critical focus upon violence that radical thought can be sustained. This article seeks to take up this challenge in relation to Walter Benjamin’s lesser-known writings on education. Benjamin retained throughout his life a deep suspicion about academic institutions and about the pedagogic, social and economic violence implicated in the idea of cultural transmission. He nonetheless remained committed to the possibility of another kind of revolutionary potential inherent to true education and, when he comes to speak of this in his Critique of Violence, it is remarkable that he describes it as manifesting an educative violence. This article argues that Benjamin’s philosophy works toward a critique of educative violence that results in a distinction between a ‘first’ and ‘second’ kind of education and asks whether destruction might have a positive role to play within pedagogical theories in contrast to current valorisations of creativity and productivity.

Design as Symbolic Violence. Design for Social Justice.

Design embeds ideas in communication and artefacts in subtle and psychologically powerful ways. Sociologist Pierre Bourdieu coined the term ‘symbolic violence’ to describe how powerful ideologies, priorities, values and even sensibilities are constructed and reproduced through cultural institutions, processes and practices. Through symbolic violence, individuals learn to consider unjust conditions as natural and even come to value customs and ideas that are oppressive. Symbolic violence normalises structural violence and enables real violence to take place, often preceding it and later justifying it. Feminist, class, race and indigenous scholars and activists describe how oppressions (how patriarchy, racism, colonialism, etc.) exist within institutions and structures, and also within cultural practices that embed ideologies into everyday life. The theory of symbolic violence sheds light on how design can function to naturalise oppressions and then obfuscate power relations around this process. Through symbolic violence, design can function as an enabler for the exploitation of certain groups of people and the environment they (and ultimately ‘we’) depend on to live. Design functions as symbolic violence when it is involved with the creation and reproduction of ideas, practices, tools and processes that result in structural and other types of violence (including ecocide). Breaking symbolic violence involves discovering how it works and building capacities to challenge and transform dysfunctional ideologies, structures and institutions. This conversation will give participants an opportunity to discuss, critique and/or develop the theory of design as symbolic violence as a basis for the development of design strategies for social justice.

Resilience and critique

I would like to thank Philip Hammond and Julian Reid for their thoughtful reviews. For Reid, the ‘life’ focus of resilience thinking is just another liberal/ neoliberal governmentality, enabling the reproduction and extension of biopolitical rule, thus my book provides interesting insights, but is not necessarily essential for the making of such claims. For Hammond, the conceptual distinctions made in the book shed some useful insights into current discussions of how policy understandings are being transformed and the emergence of the new doxa of complexity and its relational ontology (drawing adherents from across the, now defunct, Left–Right ideological divide).