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1
Paramonov, Andrei A. "Karen Barad’s agential realism and Niels Bohr’s conceptualism." Philosophy Journal 15, no. 3 (August 29, 2022): 100–112. http://dx.doi.org/10.21146/2072-0726-2022-15-3-100-112.
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In recent years, there has been a growing interest in the human and social sciences towards contemporary natural science. In this regard, we can talk about a kind of “natural sciences turn” in these fields of knowledge. It is not just a matter of an active use of terminological and ideological baggage from the arsenal of natural sciences, but we can even talk about direct borrowing of argumentation. American researcher Karen Barad is one of the leading figures of this movement. Barad connects her theoretical conception of agential realism directly with quantum mechanics in its interpretation proposed by Niels Bohr. The article compares some of the key concepts of the Bohr vision of quantum mechanics, such as phenomenon, agency of observation with the reading acquired by these concepts in Barad’s agential realism. On a comparative analysis of the interpretation of these concepts by Bohr and Barad a number of problematic points of the concept of agential realism are revealed.
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Marshall, Yvonne, and Benjamin Alberti. "A Matter of Difference: Karen Barad, Ontology and Archaeological Bodies." Cambridge Archaeological Journal 24, no. 1 (February 2014): 19–36. http://dx.doi.org/10.1017/s0959774314000067.
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This article explores the implications of adopting Karen Barad's agential realist approach in archaeology. We argue that the location of Barad's work in quantum physics and feminism means it is uniquely placed to inform the ontological turn currently gaining favour for understanding the materiality of bodies. We outline Barad's approach using a comparative reading of Sofaer's book The Body as Material Culture and Barad's Meeting the Universe Halfway. To illustrate, we think through Barad's key concepts of ‘phenomenon’, ‘intra-action’ and ‘apparatus’ in relation to specific archaeological bodies; New Zealand Maori chevron amulets, Argentinean La Candelaria body-pots, Pacific Northwest Coast stone artefacts and Nuu-chah-nulth ceremonial objects. Barad's theory transforms the way we understand and think these object bodies. In particular, her relational ontology, which contrasts with a conventional binary separation of matter and meaning, produces difference in a new way; a difference which facilitates analyses conceptually unthinkable in conventional representationalist terms.
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Joo-hyun Cho. "Scientific Practice Theory Meets Feminist STS: The Case of Karen Barad." Korean Feminist Philosophy 25, no. ll (May 2016): 65–104. http://dx.doi.org/10.17316/kfp.25..201605.65.
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Hinton, Peta. "The Quantum Dance and the World's ‘Extraordinary Liveliness’: Refiguring Corporeal Ethics in Karen Barad's Agential Realism." Somatechnics 3, no. 1 (March 2013): 169–89. http://dx.doi.org/10.3366/soma.2013.0084.
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In her 2007 monograph Meeting the Universe Halfway, Karen Barad introduces her reader to a world of movement and flux, where bodies ceaselessly participate in their own material configuration, where bodily integrity and identity is entangled in the dynamic materialisation of its social and political significance, and where processes of understanding and meaning making are bound up in ‘an ongoing performance of the world in its differential dance of intelligibility and unintelligibility’ (2007: 149). Through her reading of Niels Bohr's ‘philosophy-physics’, Barad introduces us to a quantum universe that poses some counterintuitive challenges to the modernist worldview which understands matter to be determinate and measurable, or that may quietly preserve something of matter's evidence against culture's symbolic dexterity. In advancing her agential realist account, Baradmoves beyond anthropocentric constraints to conceive of the world in its ‘extraordinary liveliness’ (2007: 91), an enlarged and productive scene of agency engaged in an ongoing performance of its own intelligibility, articulating itself differently. With the suggestion that agency is extended beyond the framework that assigns it to the intentions and accountability of the human subject, Barad offers a powerful rethinking of the politics and ethics of identity in her claim that the ethical call is ‘embodied in the very worlding of the world’ (2007: 160). In this paper I undertake a close reading of Barad's argument to consider its implications for how we might conceive a corporeal ethics that accounts for the production of inequalities and exclusions within the very becoming of the world, and becoming embodied. In the process, I argue that through asomatechnical unfolding of matter, the experimental apparatus, and concept, Barad prompts some challenging considerations for feminist approaches to what ‘the ethical’ constitutes or should achieve.
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Sehgal, Melanie. "Diffractive Propositions: Reading Alfred North Whitehead with Donna Haraway and Karen Barad." Parallax 20, no. 3 (July 3, 2014): 188–201. http://dx.doi.org/10.1080/13534645.2014.927625.
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Pinch, Trevor. "Review Essay: Karen Barad, quantum mechanics, and the paradox of mutual exclusivity." Social Studies of Science 41, no. 3 (April 11, 2011): 431–41. http://dx.doi.org/10.1177/0306312711400657.
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Kim, Namyi. "Ontology of Sex and Ontological Sex : Karen Barad, Elizabeth Grosz, Alenka Zupančič." Korean Feminist Philosophy 38 (November 30, 2022): 67–115. http://dx.doi.org/10.17316/kfp.2022.11.38.67.
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Revell, Irene. "Speculating on the ‘Feminist Performance Score’: Pauline Oliveros, Womens Work and Karen Barad." Contemporary Music Review 41, no. 2-3 (May 4, 2022): 281–94. http://dx.doi.org/10.1080/07494467.2022.2080460.
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Tobias-Renstrøm, Sebastian, and Simo Køppe. "Karen Barad, psychology, and subject models: Why we need to take experience seriously." Theory & Psychology 30, no. 5 (February 20, 2020): 638–56. http://dx.doi.org/10.1177/0959354320903089.
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Postmodern theories on the subject are very diverse. In this article, we take a closer look at physicist and philosopher Karen Barad’s work in the emerging field of new materialism as an example of postmodern theory. The aim is to analyze Barad’s subject model as such and what it entails for doing the science of psychology. We will do this by analyzing Barad’s notion of the subject through three different types of subject models. This analysis will then be supplemented by a critical inquiry into Barad’s subject model by way of phenomenology. We conclude that Barad’s subject model is unfit for studying the subject in psychology as she leaves no room for the universal characteristic of experiential life, which makes it impossible to generalize psychological findings—a necessity in science—and that this criticism could apply to other subject models like hers in postmodern theory.
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Hollin, Gregory, Isla Forsyth, Eva Giraud, and Tracey Potts. "(Dis)entangling Barad: Materialisms and ethics." Social Studies of Science 47, no. 6 (September 15, 2017): 918–41. http://dx.doi.org/10.1177/0306312717728344.
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In the wake of the widespread uptake of and debate surrounding the work of Karen Barad, this article revisits her core conceptual contributions. We offer descriptions, elaborations, problematizations and provocations for those intrigued by or invested in this body of work. We examine Barad’s use of quantum physics, which underpins her conception of the material world. We discuss the political strengths of this position but also note tensions associated with applying quantum physics to phenomena at macro-scales. We identify both frictions and unacknowledged affinities with science and technology studies in Barad’s critique of reflexivity and her concept of diffraction. We flesh out Barad’s overarching position of ‘agential realism’, which contains a revised understanding of scientific apparatuses. Building upon these discussions, we argue that inherent in agential realism is both an ethics of inclusion and an ethics of exclusion. Existing research has, however, frequently emphasized entanglement and inclusion to the detriment of foreclosure and exclusion. Nonetheless, we contend that it is in the potential for an ethics of exclusion that Barad’s work could be of greatest utility within science and technology studies and beyond.
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Buhr, Lorina. "Das Subjekt als Werden der Welt. Begriffliche Anmerkungen zur neumaterialistischen Subjektkonzeption von Karen Barad." Rechtsphilosophie 5, no. 1 (2019): 79–91. http://dx.doi.org/10.5771/2364-1355-2019-1-79.
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Chiew, Florence. "Posthuman Ethics with Cary Wolfe and Karen Barad: Animal Compassion as Trans-Species Entanglement." Theory, Culture & Society 31, no. 4 (March 17, 2014): 51–69. http://dx.doi.org/10.1177/0263276413508449.
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Rybačiauskaitė, Karolina. "Reflective or Diffractive Learning/Teaching? Concurrences of Paul Ramsden And Karen Barad’s Approaches." Acta Paedagogica Vilnensia 45 (December 28, 2020): 175–83. http://dx.doi.org/10.15388/actpaed.45.11.
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In this article it is argued that the optical metaphor and critical practice of diffraction further developed by Donna Haraway and Karen Barad might be no less significant than the widely spread notion of reflection, when the questions of various practices of knowledge are addressed. By considering Paul Ramsden’s approach to learning/teaching and its underlying theory in higher education alongside Karen Barad’s methodology of diffraction, it is shown that Ramsden’s understanding of learning/teaching is rather based on the theoretical assumptions of diffractive practice. His notion that teaching/learning are closely related and actively shaping each other, and that learners are not disconnected from the environment and their previous experiences with the subject matter and learning process itself, adds to Barad’s onto-epistemological position that knowers know the world at the same time as being the part of the world in its ongoing intra-activity. Ramsden’s understanding of relation is diffractive, because it is not about predefined binary entities and their fixed identities, but about layers and entanglements of various previous experiences and reactions to the learning environment. In addition, looking at learning/teaching processes through a different perspective also leads to a different approach to teaching and other ways of problem-solving. Both Ramsden and Barad distrust homologies, analogies, and causality-based conceptions of knowledge sharing. Instead, the ability to respond to an always new learning/teaching environment is assessed, which implies a diffractive type of sensitivity to the context, iterative process of re-turning, and the creation of dangerously indeterminate relationships and commitments. In this way, some of Barad’s philosophical notions, i.e., the diffraction pattern, intra-activity, re-turning, and others, also may acquire new practical content.
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Podsiadło-Kwiecień, Magdalena. "Body/Ciało/Cielesność – o materii w filmach Małgorzaty Szumowskiej." Kwartalnik Filmowy, no. 111 (November 13, 2020): 23–38. http://dx.doi.org/10.36744/kf.408.
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Jednym z głównych tematów powracających w twórczości Małgorzaty Szumowskiej jest ciało ujęte w sposób podmiotowy, jako konstytutywny element tożsamości, oraz przedmiotowy, jako obiekt zabiegów medycznych, fragmentaryzacji, rozkładu, autopsji. Zwrócenie przez reżyserkę uwagi na materialność ciała oraz wskazanie splotu między nim a materią, która posiada własną dynamikę i sprawczość, zachęca do przyjrzenia się jej wybranym dziełom z perspektywy nowego materializmu reprezentowanego m.in. przez Karen Barad, Rosi Braidotti czy Roberta Esposita.
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Moran, Stacey. "Designing Quantum Bodies: A New Calculus of Responsibility." Somatechnics 10, no. 3 (December 2020): 306–26. http://dx.doi.org/10.3366/soma.2020.0325.
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Critical Design has embraced Karen Barad's theory of agential realism for rethinking design as a discipline, an artifact, and a profession. This article meditates on an exploratory question: what if we consider Barad to be in some way ‘doing design’? The article draws attention to the fact that Barad's 2007 book, Meeting the Universe Halfway, does not begin with physics or feminism, but rather, with a close reading of a play. I suggest that Barad situates literature and fiction as central features in her analysis of historical experiments in physics, that she doesn't treat these experiments as historical events or even conceptual questions, but entangles them with a type of ‘experimental’ physics. Barad confronts the unsatisfactory ethical conclusions in the play, and thereby isolates a pressing design problem: how to loosen the hold of individualism on feminist ethics? This article proposes a provocation: that Barad engages in a project to ‘design away’ the classical body that stands in the way of more ethical quantum futures. The article highlights the need for speculative design methods because they transcend disciplinary divisions and help to overcome design problems as enduring as individualism. Engaging with fictional worlds that touch upon our contemporary technoscientific present, Barad's science fictional story, I argue, asks us to ponder our relations, imagine new ones, and open pathways to more ethical and equitable futures.
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Schadler, Cornelia. "Enactments of a new materialist ethnography: methodological framework and research processes." Qualitative Research 19, no. 2 (December 21, 2017): 215–30. http://dx.doi.org/10.1177/1468794117748877.
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Materialist process ontologies, often subsumed under the term new materialism, such as the Deleuzian materialism of Rosi Braidotti, the agential realism of Karen Barad or the posthumanism of Donna Haraway, are becoming increasingly recognized in qualitative research. In this article I argue and illustrate that these theories allow for a reconfiguration of analytical research tools without using the representationalist epistemological framework these tools are often embedded in. Karen Barad’s concept of ‘exteriority within’ is of particular help for this task. I illustrate the research practices of two research projects, which included multiple methods of data collections (interviews, observations, re-enactments), a process of analysis I call referencing and a writing technique I call rebuilding worlds.
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Govier, Eloise. "Do you follow? Rethinking causality in archaeology." Archaeological Dialogues 26, no. 01 (June 2019): 51–55. http://dx.doi.org/10.1017/s1380203819000047.
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AbstractPhilosopher and physicist Karen Barad (2003; 2007; 2012) has brought a new understanding of causality to the academic discourse (agential realism theory). Inspired by this new take on causality, I problematize the argument that archaeologists ‘follow’ materials. I begin by challenging the act of ‘following’ on two counts (causality and universalism), and then consider the work of Malafouris (2008a) – a thinker whose ideas have the potential to remediate this issue through his examination of the ‘in-between’ humans and matter. I argue that, despite offering an inspirational approach to mind–matter relationships, the dialectical relationship he evokes remains problematic from a Baradian perspective as it is still rooted in ‘following’. I suggest that Barad’s agential realism offers a valuable conceptual framework for researchers who are weary of ‘unilateral’ linear causality and keen to move beyond dialectical thinking (Barad 2007, 214).
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Brown, Shae L., Lisa Siegel, and Simone M. Blom. "Entanglements of matter and meaning: The importance of the philosophy of Karen Barad for environmental education." Australian Journal of Environmental Education 36, no. 3 (January 22, 2020): 219–33. http://dx.doi.org/10.1017/aee.2019.29.
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AbstractThe rich and innovative ideas of quantum physicist and feminist theorist Karen Barad have much to offer environmental educators in terms of practical theories for teaching and learning. This article shares insights gained from a facilitated conversation at the Australian Association for Environmental Education (AAEE) Conference Research Symposium, and offers an introduction to Barad’s theories for environmental educators. At this time of challenging planetary imperatives, environmental education is increasingly called upon to contribute to students’ understanding of connectedness, and Barad’s theory of agential realism provides a way to think about, articulate and engage with connectedness as inherent within the world rather than something we need to create. By considering entanglement as a fundamental state, we understand that separateness is not the original state of being. This shift in perspective supports a subtle yet powerful approach to knowledge, communication and collaboration, understanding difference as integral within the world’s entangled becoming. The convened conversation sought to explore Barad’s thinking by defining and discussing the concepts of agential realism, intra-action, material-discursivity, phenomena and diffraction. Barad’s ideas were used to collectively explore what it means to be intraconnected and entangled in today’s world, and specifically how these concepts and experiences relate to our work and lives as environmental educators and researchers.
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Rouse, Joseph. "Barad's Feminist Naturalism." Hypatia 19, no. 1 (2004): 142–61. http://dx.doi.org/10.1111/j.1527-2001.2004.tb01272.x.
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Philosophical naturalism is ambiguous between conjoining philosophy with science or with nature understood scientifically. Reconciliation of this ambiguity is necessary but rarely attempted. Feminist science studies often endorse the former naturalism but criticize the second. Karen Barad's agential realism, however, constructively reconciles both senses. Barad then challenges traditional metaphysical naturalisms as not adequately accountable to science. She also contributes distinctively to feminist reinterpretations of objectivity as agential responsibility, and of agency as embodied, worldly, and intra-active.
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Van Der Tuin, Iris. "“A Different Starting Point, a Different Metaphysics”: Reading Bergson and Barad Diffractively." Hypatia 26, no. 1 (2011): 22–42. http://dx.doi.org/10.1111/j.1527-2001.2010.01114.x.
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This article provides an affirmative feminist reading of the philosophy of Henri Bergson by reading it through the work of Karen Barad. Adopting such a diffractive reading strategy enables feminist philosophy to move beyond discarding Bergson for his apparent phallocentrism. Feminist philosophy finds itself double bound when it critiques a philosophy for being phallocentric, because the setup of a master narrative comes into being with the critique. By negating a gender-blind or sexist philosophy, feminist philosophy only reaffirms its parameters, and setting up a master narrative costs feminist philosophy its feminism. I thus propose and practice a different methodological starting point, one that capitalizes on “diffraction.” This article experiments with the affirmative phase in feminist philosophy prophesied by Elizabeth Grosz, among others. Working along the lines of the diffractive method, the article at the same time proposes a new reading of Bergson (as well as of Barad), a new, different metaphysics indeed, which can be specified as onto-epistemological or “new materialist.”
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Michopoulou, Joanna. "The voice of the florist. A message about we-ness awareness." Murmurations: Journal of Transformative Systemic Practice 5, no. 1 (September 24, 2022): 1–12. http://dx.doi.org/10.28963/5.1.2.
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As a systemic therapist, I have found Karen Barad’s physics-philosophy useful when trying to comprehend understandings of my responses from within the ongoing stream of my interactions with clients. In this writing, I attempt to share my understanding of Barad’s ideas of “performativity” and “phenomena” through the making of a bouquet in the flower shop down the road. The essay unfolds around a brief dialogue with the florist, and around my inner dialogue and reflections in relation to his question to me: “Did they like what we made?”. I am focusing on the entangled nature of doing, knowing and being, and the radical aliveness of relational responsivity in our encounters with people. Drawing upon the relational wisdom of everyday spontaneous living with others to enrich professional practice, I am showing that ethical concerns are not supplemental to practice but an integral part of it (Barad, 2007, p. 37). The choice of episode is random but its spontaneous nature fits with the notion of a “phenomenon”. It is a simple, brief, mostly non-verbal occasion, allowing for a real-ist performance improvisation of complementary intra-acting agencies, emerging from within their intra-action, without the need for evaluating and measuring separate individual agencies and actions. According to Barad (2007, p. 37), “realism is not about representations of an independent reality but about the real consequences, interventions, creative possibilities, and responsibilities of intra-acting within and as part of the world.” In my effort to show that “values are integral to the nature of knowing and being” (Barad, 2007, p. 37), I have avoided the urge for reflections based on hypothesising about what might be indicating what or theorising about what might mean what in this essay. Instead, I let entangled and overlapping knowledges from various areas and times of my life and practice interact, and through a kind of “diffractive” writing, I am in dialogue with the reader; with myself backdated to the day when I went to the flower shop to buy the bouquet; with myself as a therapist and a researcher; with Barad through the use of a number of quotations from her work; and with a number of novel and fictional heroes who, although unrelated to the theme of this writing, come to my mind as I relive the episode I am writing. Περίληψη (Greek) Σαν συστημική θεραπεύτρια, έχω βρει τις φιλοσοφικές ιδέες της Karen Barad χρήσιμες στις προσπάθειες μου να καταλάβω διαφορετικές κατανοήσεις των τρόπων με τους οποίους ανταποκρίνομαι στους πελάτες μου μέσα στη ροή της διάδρασης μας. Σε αυτό το άρθρο επιχειρώ να μοιραστώ το πως αντιλαμβάνομαι τις έννοιες της «επιτελεστικότητας» και του «φαινομένου», που χρησιμοποιεί η Barad, μέσα από τη δημιουργία μιας ανθοδέσμης στο ανθοπωλείο της γειτονιάς μου. Το κείμενο ξεδιπλώνεται γύρω από ένα σύντομο διάλογο με τον ανθοπώλη, και την ερώτηση που μου κάνει: «τους άρεσε αυτό που φτιάξαμε;». Επικεντρώνομαι στην διεμπλεκόμενη φύση της πράξης, της γνώσης και της ύπαρξης και την βαθιά ζωντανότητα της σχεσιακής απαντητικότητας στις συναντήσεις μας με τους άλλους.
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Gertenbach, Lars. "Von performativen Äußerungen zum Performative Turn. Performativitätstheorien zwischen Sprach- und Medienparadigma." Berliner Journal für Soziologie 30, no. 2 (June 2020): 231–58. http://dx.doi.org/10.1007/s11609-020-00422-6.
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ZusammenfassungDer Begriff der Performativität hat in den Sozial- und Kulturwissenschaften der letzten Jahre eine beachtliche Karriere aufzuweisen, bleibt aber inhaltlich oftmals unbestimmt. Gleiches gilt für den proklamierten Performative Turn. Ausgehend von aktuellen Debatten um das Performativitätskonzept, wie sie etwa im Anschluss an die Schriften von Karen Barad und Michel Callon geführt werden, sollen diese Diskussionen im Beitrag genauer sortiert und einer kritischen Reflexion unterzogen werden. Er beginnt zunächst mit einer Rekonstruktion der Sprechakttheorie von John Austin und der kulturwissenschaftlichen Aneignung des Begriffs der Performativität, bevor er sich anschließend eingehender der soziologischen Theorie zuwendet. Im Fokus stehen hierbei Pierre Bourdieu und Judith Butler, die als Gegenpositionen zu Barad und Callon begriffen werden können. Um die Differenz dieser beiden Varianten des Performative Turns genauer zu fassen, wird schließlich mithilfe neuerer Medientheorien zwischen zwei maßgeblichen Theoriemodellen unterschieden: einem sprachtheoretischen und einem medientheoretischen. Dadurch ist es möglich, Missverständnisse und Ungenauigkeiten in der bisherigen Auseinandersetzung aufzudecken und den Innovationsgehalt sowie die Schwachstellen der unterschiedlichen Positionen genauer abzuschätzen.
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Mauthner, Natasha S. "Karen Barad’s posthumanist relational ontology: an intra-active approach to theorising and studying family practices." Families, Relationships and Societies 10, no. 1 (March 1, 2021): 33–49. http://dx.doi.org/10.1332/204674321x16111601839112.
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Over the past two decades sociology, including the sociology of family and personal life, has seen a ‘relational turn’ with a growing body of work seeking to explain the ‘social’ by taking social relations as the primary object of sociological analyses. Relational sociologies theorise relations in social terms as either inter-actions or trans-actions. Inter-actions are relations that bring separate entities together, while trans-actions posit a relation of interdependence between entities. This article introduces a third way of conceptualising relationality as intra-actions drawing on the posthumanist relational ontology proposed by feminist philosopher and physicist Karen Barad. Intra-actions are understood as social-natural or material-discursive relations of ontological inseparability and mutual constitution. Using illustrative examples from the author’s research, the article suggests that Barad’s relational ontology offers a fruitful and distinctive ontological underpinning for relational sociology and for relational approaches to theorising and studying family practices.
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Łapińska, Joanna. "Oh, go to sleep, honey. If you want some chills – you got it. On affect in ASMR." Świat i Słowo 35, no. 2 (November 26, 2020): 315–25. http://dx.doi.org/10.5604/01.3001.0014.5480.
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In the article, the author discusses a new cultural phenomenon known as ASMR in a posthuman perspective, especially from the perspective of new materialism (Karen Barad), studies of things (Bjørnar Olsen, Ewa Domańska) and affective studies (Jane Bennett, Sara Ahmed). The article analyzes selected ASMR videos published on the YouTube website in terms of the affectivity of the objects used in them, arguing that ASMR cultural practices encourage the production of human-non-human assemblages of subjects and objects built of “vibrating matter” (Jane Bennett).
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Ruhsam, Martina. "The Comeback of Objects: On vacuum cleaners, plastic bottles, hair dryers, chairs, brooms, sand & other nonhuman performers on contemporary stages." Maska 31, no. 179 (September 1, 2016): 46–59. http://dx.doi.org/10.1386/maska.31.179-180.46_1.
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The article scrutinizes the recent phenomenon of an increased involvement of things into contemporary choreographies and thematizes the relation between human and nonhuman performers. It traces a shift from semantic investigations of objects in the 1990s to agential realist approaches since about 2008. By referring to Bruno Latour's conception of things as actants and by introducing basic notions of actor-networktheory, the essay proposes a posthumanist understanding of performativity (as outlined by Karen Barad) and ponders about the ethical, political and ecological implications of posthumanist choreographies/dance.
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Revelles-Benavente, Beatriz. "«Sabers materials». Intraaccionar el nou materialisme de Van der Tuin amb el realisme agencial de Karen Barad." Enrahonar. An international journal of theoretical and practical reason 60 (March 2, 2018): 75. http://dx.doi.org/10.5565/rev/enrahonar.1190.
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Radkiewicz, Małgorzata. "Dom jako „materia w procesie” w projektach artystycznych i filmowych." Kwartalnik Filmowy, no. 110 (August 26, 2020): 62–78. http://dx.doi.org/10.36744/kf.338.
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Przedstawiona w artykule analiza motywu domu z perspektywy posthumanistycznej pozwala pokazać uwikłanie bohaterów w liczne intra-akcje, które można interpretować w kategoriach realizmu sprawczego zdefiniowanego przez Karen Barad oraz podmiotowości relacyjnej i mikropolityki opisanych przez Rosi Braidotti, odwołującej się w swoich przemyśleniach do Félixa Guattariego i jego idei trzech ekologii: społeczeństwa, środowiska i psyche. Wybór przykładowych projektów artystycznych oraz filmów polskich (Pora umierać, Dzikie róże, Cicha noc) i zagranicznych (Fukushima, moja miłość, Pod wiatr) pozwala pokazać różne poetyki filmowania domu oraz sposoby budowania narracji ukazujących związki bohaterów z materialnością, przyrodą, środowiskiem społecznym i naturalnym.
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Barclay, Katie. "New Materialism and the New History of Emotions." Emotions: History, Culture, Society 1, no. 1 (March 22, 2017): 161–83. http://dx.doi.org/10.1163/2208522x-00101008.
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A key question for historians of emotion has been the relationship between the expression of emotion and the corporeal experience of emotion by historical subjects. Recently, work indebted to practice and performance theories has emphasised language’s productive capacities to produce emotion performatively. New Materialism extends this conversation by suggesting an alternative imagining of ‘matter’ – the corporeal – which attributes it greater agency in systems of discursive production. This article explores in particular the work of theorist Karen Barad and the implications of her work for the history of emotions.
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Ejsing, Mads, and Lars Tønder. "Enriching Discourse Theory: The Discursive-material Knot as a Non-Hierarchical Ontology: A Reply to Nico Carpentier." Global Discourse 9, no. 2 (April 1, 2019): 385–89. http://dx.doi.org/10.1332/204378919x15526540593642.
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In this reply, we question whether 'the knot' is the best way to describe the relationship between the discursive and the material. Our main objective is to show that the discursive and material are co-extensive and therefore emerge from within the same assemblage, prior to any 'knot' between them. To develop this idea, we draw on the new materialism of Karen Barad and Jane Bennett, especially their argument for how and why it makes sense to approach the discursive and the material as hyphenated ('discursive-material') as well as performatively constituted.
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Eickelmann, Jennifer. "Sozialität als Symbiogenese." Sociologia Internationalis 57, no. 1-2 (January 1, 2019): 63–87. http://dx.doi.org/10.3790/sint.57.1-2.63.
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Der Beitrag geht von der Annahme aus, dass eine sozialtheoretische wie method(olog)ische Rückführung gesellschaftlicher Ereignisse auf absichtsvolles Handeln von Menschen voraussetzungsvoll ist. Dabei geht es zum einen um ontologische und dualistische Voreinstellungen sowie ihre Wissensgeschichte und zum anderen um die Spuren eben jener Wissensgeschichte in soziologischen Konzepten. Auf dieser Grundlage führt der Beitrag die Arbeiten von Judith Butler, Karen Barad und Donna J. Haraway in das Feld und entwickelt eine Konzeption von Sozialität als vermittelte Symbiogenese. Soziale bzw. soziomediale Ereignisse geraten so als komplexe Verschränkung spezifischer Wissensformationen, Materialitäten und Subjektivitäten sowie diskursiver Normen und Ausschlussverfahren in den Blick. Angesichts aktueller gesellschaftlicher, technologischer sowie ökologischer Herausforderungen schlägt der Beitrag einen Ansatz für kultursoziologische wie medientheoretische Untersuchungen von Phänomenen vor, deren Grenzen längst fraglich geworden sind. This article assumes that a social-theoretical and methodological limitation of sociality to intentional actions of human actors is based on specific preconditions. This involves ontological and dualistic assumptions and its history of knowledge as well as the traces of this history in sociological concepts. Second, the article focuses the work of Judith Butler, Karen Barad and Donna J. Haraway to elaborate on a concept of sociality as mediated symbiogenesis becoming. Sociality and mediality thus come into view as complex entanglements of specific knowledge formations, materialities and subjectivities as well as discursive norms and exclusions. In the wake of current social, technological and ecological challenges, the article proposes an approach for a sociology of culture and media to investigate on entangled phenomena whose boundaries have long since become questionable.
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Savi, Melina Pereira. "How Borders Come to Matter? The "Physicality" of the Border in Gloria Anzaldúa’s "Borderlands/La Frontera"." Anuário de Literatura 20, no. 2 (June 18, 2015): 181. http://dx.doi.org/10.5007/2175-7917.2015v20n2p181.
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http://dx.doi.org/10.5007/2175-7917.2015v20n2p181Neste artigo, analiso as maneiras com as quais Gloria Anzaldúa, em Borderlands: La Frontera (2007), negocia a ideia da fronteira como tendo dimensões discursivas e materiais. Ao criar a consciência da nova mestiza a partir da zona de fronteira, que é o espaço afetado pela linha fronteiriça, Anzaldúa desenvolve conceitos e ideias que podem ser relacionados às articulações de Donna Haraway, com sua teoria do ciborgue; e de Karen Barad, com sua teoria de uma ontologia de agenciamento realista, no sentido de que Anzaldúa se engaja criativamente com partes contraditórias de sua identidade, de forma ciborguiana; e enxerga a fronteira como ao mesmo tempo limitante e empoderadora, como produzindo efeitos discursivos e materiais como constitutivos um do outro. Anzaldúa discorre sobre esses efeitos e demonstra como os aplica na fabricação de uma nova consciência, a da nova mestiza. Neste trabalho, então, exploro estes conceitos a partir de uma leitura que identifica, no trabalho de Anzaldúa, pontos em comum com e complementares às teorias de Haraway e Barad.
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Guzy, Maciej. "Nowa rola przedmiotu w choreografiach współczesnych: Witalistyczna materialność w twórczości Aleksandry Borys." Pamiętnik Teatralny 70, no. 3 (October 13, 2021): 167–85. http://dx.doi.org/10.36744/pt.857.
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Artykuł stanowi próbę poszerzenia polskiego dyskursu teatrologicznego o analizę współczesnych praktyk choreograficznych skoncentrowanych na zagadnieniu wykorzystania przedmiotu w przedstawieniach tanecznych i eksplorujących nowe sposoby rozumienia materialności. Rozważania oparte są na założeniu, że twórcy nowej choreografii postrzegają materię jako aktywny czynnik, który na różne sposoby może być włączany w procestwórczy. Autor przedstawia i interpretuje dwa projekty artystyczne Aleksandry Borys: instalację Air Mapping oraz choreografię Dancing the Dance. Prace te zestawia z teorią realizmu agencyjnego Karen Barad. Stara się wykazać, że materia w twórczości Borys może być postrzegana przez pryzmat jej procesualnego charakteru, a nie jako niezmienna podstawa rzeczywistości.
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Guzy, Maciej. "Nowa rola przedmiotu w choreografiach współczesnych: Witalistyczna materialność w twórczości Aleksandry Borys." Pamiętnik Teatralny 70, no. 3 (October 13, 2021): 167–85. http://dx.doi.org/10.36744/pt.857.
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Artykuł stanowi próbę poszerzenia polskiego dyskursu teatrologicznego o analizę współczesnych praktyk choreograficznych skoncentrowanych na zagadnieniu wykorzystania przedmiotu w przedstawieniach tanecznych i eksplorujących nowe sposoby rozumienia materialności. Rozważania oparte są na założeniu, że twórcy nowej choreografii postrzegają materię jako aktywny czynnik, który na różne sposoby może być włączany w procestwórczy. Autor przedstawia i interpretuje dwa projekty artystyczne Aleksandry Borys: instalację Air Mapping oraz choreografię Dancing the Dance. Prace te zestawia z teorią realizmu agencyjnego Karen Barad. Stara się wykazać, że materia w twórczości Borys może być postrzegana przez pryzmat jej procesualnego charakteru, a nie jako niezmienna podstawa rzeczywistości.
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Tompsett, Fabian. "Towards a Tektology of Tektology." Cultural Science Journal 13, no. 1 (December 1, 2021): 164–76. http://dx.doi.org/10.2478/csj-2021-0013.
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Abstract This essay explores the diffractive relationship between Aleksandr Bogdanov and Otto Neurath. Using a diffractive methodology derived from Karen Barad, these two thinkers are brought into relationship through their impact upon the German Figurative Constructivists, a political-art movement which emerged from the Council Communist current grouped around the Berlin review Die Aktion. This yields a contextualization of both Bogdanov and Neurath within the political environment that arose within Social Democracy in the first third of the twentieth century. This interpretation provides a basis for how tektological approaches can be implemented in the age of digitized information.
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Bell, Avril, and Rebecca Ream. "Troubling Pākehā Relations to Place." Departures in Critical Qualitative Research 10, no. 1 (2021): 97–116. http://dx.doi.org/10.1525/dcqr.2021.10.1.97.
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In this duoethnographic essay, united in our desire as white settler scholars to trouble the settler colonial legacies still steeped in what counts as our “home,” we have written personal accounts of our connections to certain places. Building on these musings, we explore the ontological perspectives of Donna J. Haraway and Karen Barad to navigate the more-than-human dimensions of our home places as well as their troubling colonial histories. Using composting as theory making, we make tentative conclusions about the practice of white settler response-ability and the possibilities of a more response-able relationship with Indigenous people and with our home places.
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Butcher, Anastasia. "Thinking With Time in Early Childhood." Journal of Childhood Studies 40, no. 3 (December 30, 2015): 48. http://dx.doi.org/10.18357/jcs.v40i3.15169.
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This article contributes to the existing literature on the concept of time in the context of early childhood, highlighting its complexity. Using four narratives, it demonstrates how different conceptualizations of time influence practice, having the power to either restrict and constrain or enrich and provide opportunities for experimentation and creative expression. After challenging narrow conceptualizations of time, the article engages with the writings of feminist theorist Elizabeth Grosz, feminist physicist Karen Barad, and anthropologist Tim Ingold, who view time as a creative force that has agency. The article also explores ways of using documentation in early childhood settings when viewing time as a process and as a creative flow.
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Raskin, Irina. "Machine Learning and technoecological conditions of sensing." A Peer-Reviewed Journal About 8, no. 1 (August 15, 2019): 20–32. http://dx.doi.org/10.7146/aprja.v8i1.115412.
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In what way can machine learning be understood as a computational mode of sensing? How does the practice of making sense take place in the context of developing machine learning applications? What assumptions and conflicts are constitutive for that very process of sensing? Bringing case studies from machine learning into conversation with theoretical work primarily by Erich Hörl, Luciana Parisi, Wendy Hui Kyong Chun and Karen Barad, this article reflects on the re-configuration of sense in the course of the expansion of media-technology. It questions how computational expressions become relatable as well as the mechanisms for encapsulating the capacity of sensing for determining purposes.
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Trafí-Prats, Laura. "Girls’ Aesthetics of Existence in/With Hayao Miyazaki’s Films." Cultural Studies ↔ Critical Methodologies 17, no. 5 (October 21, 2016): 376–83. http://dx.doi.org/10.1177/1532708616674996.
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In this article, I analyze the processual aesthetic production of girl subjectivity in/with Hayao Miyazaki’s films through a feminist materialist perspective informed by the writings of Karen Barad, Rosi Braidotti, Donna Haraway, Elizabeth Grosz, and Affrica Taylor. I elaborate on feminist materialist concepts such as those of relational ontology, aesthetics of existence, worldmaking, mythopoesis, queer kin, and gender/sexual difference. With these concepts, I philosophically and ethnographically inquire in/with girl spectators who are interested in the experimentation with new modalities of existence that do not limit to those of success and alienation, but allow for creative possibilities of rupture, recomposition, and transversalization of girl subjectivities.
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Stark, Alejo. "Marx, ciencia de la contingencia." Res Publica. Revista de Historia de las Ideas Políticas 25, no. 1 (January 9, 2022): 31–39. http://dx.doi.org/10.5209/rpub.75858.
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En su libro On the Nature of Marx’s Things Jacques Lezra hereda otro Marx, y otro materialismo. Un materialismo aleatorio, un materialismo de la contingencia dinámica de Marx y sus “cosas”. Tal “corriente subterránea” del materialismo aleatorio es excavada por Lezra en su desvío por las cartas, cuadernos y notas “privadas” de un joven Marx que trabajaba en su tesis de doctorado. Siguiendo el hilo necrofilológico de Lezra, que se topa con Lucrecio y sus “cosas,” encontramos que, paralelamente, Marx también busca un concepto de ciencia en su tesis: lo que tentativamente nombramos ciencia de la contingencia. Ciencia, no ya disciplinaria, que abre la posibilidad de una alianza con el materialismo performativo de Karen Barad que desplaza el humanismo de los “nuevos materialismos” desde una reflexión critica que piensa a la par de otra ciencia de la contingencia, también de cierta herencia lucreciana, con la cual Marx no llegó a pensar: la mecánica cuántica.
En su libro On the Nature of Marx’s Things Jacques Lezra hereda otro Marx, y otro materialismo. Un materialismo aleatorio, un materialismo de la contingencia dinámica de Marx y sus “cosas”. Tal “corriente subterránea” del materialismo aleatorio es excavada por Lezra en su desvío por las cartas, cuadernos y notas “privadas” de un joven Marx que trabajaba en su tesis de doctorado. Siguiendo el hilo necrofilológico de Lezra, que se topa con Lucrecio y sus “cosas,” encontramos que, paralelamente, Marx también busca un concepto de ciencia en su tesis: lo que tentativamente nombramos ciencia de la contingencia. Ciencia, no ya disciplinaria, que abre la posibilidad de una alianza con el materialismo performativo de Karen Barad que desplaza el humanismo de los “nuevos materialismos” desde una reflexión critica que piensa a la par de otra ciencia de la contingencia, también de cierta herencia lucreciana, con la cual Marx no llegó a pensar: la mecánica cuántica.
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Barbosa Gadelha, Kaciano. "Para além da “pegação”: performatividade e espacialidade na produção de materialidades sexuais online." Áskesis - Revista des discentes do Programa de Pós-Graduação em Sociologia da UFSCar 4, no. 1 (August 14, 2015): 56. http://dx.doi.org/10.46269/4115.44.
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Este artigo trata de uma revisão do conceito de performatividade em relação ao conceito de espaço, tendo como estudo de caso páginas e aplicativos para homens gays que buscam por parceiros online. A partir desse estudo de caso, o autor explora o conceito de performatividade sob a lente do neo materialismo de Karen Barad (2003), descentrando a agência humana e buscando um compreensão dos processos que envolvem a participação de atores não humanos na produção de sexualidades online. O texto tem por objetivo introduzir novos debates teóricos para a pesquisa das sexualidades online no sentido de estabelecer uma antropologia simétrica e pós-humanista na pesquisa sobre as novas geografias eróticas esboçadas online.
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Kussmaul, Kerstin, and Alys Longley. "The queer habitat of fascia." Journal of Dance & Somatic Practices 13, no. 1 (December 1, 2021): 145–52. http://dx.doi.org/10.1386/jdsp_00043_1.
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Practice-led, somatic research comes to understand fascia not only as structure, but also as a relational mediator ranging from the interior to the exterior. Reflections from this research also reveal fascia as an experienced otherness within us, a matrix modulating inside/outside perception through varying fascial tone. Embedded in the philosophies of feminist scholar Karen Barad and ecologist Timothy Morton, experiential movement of fascia discerns ‘nature’, and thus the body itself, as queer. Fascia connects with-in and with-outer and acknowledges strange strangers living within us. Dissolving the binary of the inside/outside leads to an understanding of the body in its surrounding as ecological, interdependent part of its habitat.
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Huf, Christina. "Befremdungen, Verstrickungen und Beschämungen." Paragrana 28, no. 2 (October 25, 2019): 144–50. http://dx.doi.org/10.1515/para-2019-0032.
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Abstract Die response bezieht sich auf die Beobachtungen der Inszenierung von Lam Gods und setzt sich mit dem ethnografischen Beobachtungsprotokoll auseinander, das Birgit Althans zu einer der Szenen geschrieben hat. Verfasst wird diese response aus der Perspektive einer ethnografischen Kindheitsforscherin. Aus ethnografischer Perspektive interessiert Christina Huf insbesondere die Befremdung, die in dieser Szene so weit geht, dass die Ethnografin ihre teilnehmende Beobachtung am liebsten aufkündigen würde. Die Beschreibung der engen Verstrickung der Ethnografin mit dem Geschehenen auf der Bühne macht das Potential der diffraktiven Methodologie von Karen Barad für ethnografisches Beobachten und Schreiben offensichtlich. Die zum Ausdruck gebrachte Befindlichkeit und Empfindsamkeit der Ethnografin deute ich in kindheitstheoretischer Perspektive als eine Irritation der generationalen Ordnung.
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Cannon, Susan O., and Maureen A. Flint. "Measuring Monsters, Academic Subjectivities, and Counting Practices." Matter: Journal of New Materialist Research 2, no. 1 (February 18, 2021): 76–98. http://dx.doi.org/10.1344/jnmr.v2i1.33375.
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In this paper, we explore the online academic research platforms we are entangled with as tenure-track faculty members in the neoliberal university. We are so embedded in these systems that the assumptions and constructions inherent in practices of counting are often lost, wrapped in the coils of counting practices—a becoming with algorithm. Though academic platforms are intricately enmeshed in our research and lives, they have been operating as “onto-epistemological blind spots” (Sweet et al., 2020, p. 2). And yet, the numbers they produce and rely on (H-scores, impact factors, citation counts, and journal rankings) matter and are “promiscuous and inventive in [their] agential wanderings” (Barad, 2015, p. 487), offering possibilities for intimacy and response-ability to what we are and might become. In other words, attending to the monstrous qualities of counting practices offers an entry point for re-thinking the relational, ethical, and affective aspects of academic subjectivity. So, we attend tothese qualities to become with the neoliberal counting and control mechanisms in innovative ways. Through this paper, we open ourselves to the wild possibilities of academic algorithms, working within and thinking with counting practices to intimately understand the ontologies of number at work in these platforms and how they work on our subjectivities. As we consider how our futures are being modelled and pre-empted, we think the algorithms in relation to feminist new materialist philosophers, Rosi Braidotti and Karen Barad. We ask: ‘what if?’ we were to think ontologies of number with these theories and see what possibilities emerge. We entangle Braidotti and Barad with Deleuzoguattarian philosophies to imagine different relational becomings; to construct new ways of attending to our monstrous potentials and possibilities.
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Jeffrey, Allison, Karen Barbour, and Holly Thorpe. "Entangled Yoga Bodies." Somatechnics 11, no. 3 (December 2021): 340–58. http://dx.doi.org/10.3366/soma.2021.0364.
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In this article, we draw upon the work of leading new materialist Karen Barad to explore the possibilities for knowing women's yoga bodies differently. Engaging insights gathered from an embodied ethnography on contemporary Yoga in dialogue with Barad's concept of entanglement, we contemplate the complexity of a lived experience in a Yoga body. Engaging the voices and movement experiences of 19 committed women yoga practitioners, we explain ‘Yogic union’ as states of absorption facilitating an awareness of an existence that is complex, interconnected and involving both human and non-human materiality. Specifically, we work within and between the embodied experiences of the researcher and her participants, feminist new materialist theory, and creative writing to present Yoga bodies as phenomena that are always entangled.
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Alberti, Benjamin, and Yvonne Marshall. "Animating Archaeology: Local Theories and Conceptually Open-ended Methodologies." Cambridge Archaeological Journal 19, no. 3 (October 2009): 344–56. http://dx.doi.org/10.1017/s0959774309000535.
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Animists' theories of matter must be given equivalence at the level of theory if we are to understand adequately the nature of ontological difference in the past. The current model is of a natural ontological continuum that connects all cultures, grounding our culturally relativist worldviews in a common world. Indigenous peoples' worlds are thought of as fascinating but ultimately mistaken ways of knowing the world. We demonstrate how ontologically oriented theorists Eduardo Viveiros de Castro, Karen Barad and Tim Ingold in conjuncture with an anti-representationalist methodology can provide the necessary conditions for alternative ontologies to emerge in archaeology. Anthropo-zoomorphic ‘body-pots’ from first-millennium ad northwest Argentina anticipate the possibility that matter was conceptualized as chronically unstable, inherently undifferentiated, and ultimately practice-dependent.
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Norman, Moss Edward, and Fiona J. Moola. "The weight of (the) matter: A new material feminist account of thin and fat oppressions." Health: An Interdisciplinary Journal for the Social Study of Health, Illness and Medicine 23, no. 5 (August 10, 2017): 497–515. http://dx.doi.org/10.1177/1363459317724856.
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Critical feminist approaches to eating disorders and “obesity” have recently come under criticism for relying too heavily on textual- and image-based analyses of health, identity and body weight, shape, and size. In this article, we examine qualitative interviews with self-identified anorexic and “obese” women using a new material feminist lens—particularly the work of Karen Barad—to see what this perspective contributes to conceptualizations of weight-based oppressions. In addition to outlining how the material world actively participates in ongoing processes of oppression, we also highlight how the body presses back, offering up potentially less oppressive processes of materialization. The article concludes on a cautiously optimistic note, pointing to how a new materialist framework may draw attention to micropolitical processes of becoming otherwise.
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Takeshita, Chikako. "From Mother/Fetus to Holobiont(s): A Material Feminist Ontology of the Pregnant Body." Catalyst: Feminism, Theory, Technoscience 3, no. 1 (October 18, 2017): 1–28. http://dx.doi.org/10.28968/cftt.v3i1.28787.
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Across scientific, medical, legal, political, popular, and religious discourses, the “mother” and the “fetus” are regarded as being separated by a physical boundary. Time and time again, feminist theorists have proposed ways to disband the mother/fetus division derived from Cartesian self/other binarism and individualism. The goal of this article is to introduce and explore an alternative ontology of the pregnant body I call the motherfetus. I follow material feminist Karen Barad (2007) in contending that the “fetus” does not preexist as an object with a distinct agency who interacts with the “mother,” but only materializes through what Barad calls intra-action. I argue that the pregnant body can be reconfigured in such a way that the material distinction between the “mother” and the “fetus” disappears. This endeavor entails re-interpreting material “evidences” provided by twenty-first century technosciences while mobilizing the motherfetus as an apparatus of bodily production. Through a lens that insists on rejecting the genetic, immunological, anatomical, and physiological separation of the “mother” and “fetus,” this article will borrow elements from immunology, microchimerism, and the human microbiome to generate multiple incarnations of the motherfetus as a material-discursive product. In the conclusion, I will examine how the motherfetus as a feminist theory can alter the ways in which the pregnant body is dealt with in feminist activisms as well as in scientific studies and medical practices.
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Lenz Taguchi, Hillevi. "Lyssnandets pedagogik - ett trauma, en upplysning?" Nordisk barnehageforskning 19, no. 4 (December 22, 2022): 68–85. http://dx.doi.org/10.23865/nbf.v19.239.
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Den här artikelns syfte är att göra en postkvalitativ filosofisk analys av den mångfacetterade förståelsen och upptagandet av fenomenet en lyssnandets pedagogik. För att undersöka detta genomförs diffraktiva läsningar med inspiration från Donna Haraway och Karen Barad. Diffraktiva läsningar innebär i denna studie att ett antal texter läses genom varandra och genom forskarens egna erfarenheter och kunskaper om ett fenomen. Analysen visar att det är möjligt att förstå erfarenheten av en lyssnandets pedagogik i termer av såväl en upplysning – Sapere aude – knuten till en transcendental ontologi, som ett trauma – Parrhesia – knutet till en relationell ontologi. Erfarenheterna kan överlappa och uppträda hos samma individ. De varandeteoretiska villkoren blir avgörande för i vilken utsträckning en lyssnandets pedagogik kan praktiseras med större öppenhet mot förändring och en multiplicitet av olika teoretiska och didaktiska möjligheter i förhållande till det pedagogiska arbetet. Detta visar sig särskilt tydligt i praktiserandet av dekonstruktiva samtal kring pedagogisk dokumentation av den egna praktiken. A Pedagogy of Listening – a trauma, an enlightenment? The aim of this article is to make a postqualitative philosophical analysis of the multifacetted understanding and uptake of the phenomenon of a Pedagogy of Listening. In order to do so, I undertake diffractive readings with inspiration from Donna Haraway and Karen Barad. In this study, diffractive readings mean reading chosen texts into each other and through the researcher’s own experiences and knowing about the phenomenon. The analysis shows that it is possible to understand the experience of a pedagogy of listening in terms of an enlightenment – Sapere aude – underpinned by a transcendental ontology, and as a trauma – Parrhesia – drawing from a relational ontology. These experiences can overlap and occur in the same individual. The ontological underpinnings will, however, be conclusive of to what extent a pedagogy of listening can be practiced with an openness towards change and a multiplicity of different theoretical and didactic possibilities in relation to the pedagogical practices performed. This becomes especially apparent in the practicing of deconstructive talks around documented practices.
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Trinkaus, Stephan. "»Denn messianisch ist die Natur aus ihrer ewigen und totalen Vergängnis.« Das Froschgesicht des Films bei Walter Benjamin mit Karen Barad." Maske und Kothurn 60, no. 3-4 (October 1, 2014): 231–41. http://dx.doi.org/10.7767/muk-2014-603-417.
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Trinkaus, Stephan. "»Denn messianisch ist die Natur aus ihrer ewigen und totalen Vergängnis.« Das Froschgesicht des Films bei Walter Benjamin mit Karen Barad." Maske und Kothurn 63, no. 3-4 (October 1, 2014): 231–41. http://dx.doi.org/10.7767/muk-2014-633-417.
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