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Most workers around the world are part of the precariat, characterized by non-permanent, informal, short-term, low-pay, low-skill, and insecure jobs. While there have been many socio-economic critiques of the negative impacts of precarity on workers, the literature has increasingly asked how precarious workers actually live their lives and how their subjectivities are produced on a daily basis. We contribute to this literature by providing a psychosocial account of the ambivalent experiences of precarious workers. We contend that the interplay of recognition and misrecognition plays a crucial role, as the vulnerable, working subject becomes entangled in a complex web of recognizability. We present insights from 104 in-depth interviews, providing a Lacanian analysis of how precarious workers develop unconscious attachments to neoliberal values that are central to the logic of precarity. Understanding this ambivalence helps us develop a more nuanced view of an ethics of precarious workers' vulnerability. [ABSTRACT FROM AUTHOR]

ABSTRACT In recent decades, research has explored tension between women academics' motherhood and institutional discourse. This study, however, delves into the performances of nine Chinese women academics who are mothers and their body boundaries between motherhood and career progression based on semistructured interview data, using thematic analysis driven by the Butlerian theoretical concept of bodies. This approach contributes to a more nuanced understanding of academic mothers in the Chinese higher education context. The findings show that academic mothers strategically perform their bodies by maintaining, crossing and disciplining their body boundaries to satisfy social and institutional discourses. The findings reveal that academic mothers constantly face the tension between career expectations and motherhood. This study has implications for policy makers in academia, higher education institutions and women academics. [ABSTRACT FROM AUTHOR]

My aim in this article, simply put, is to put you in the shoes of the Other. It is by definition an impossible exercise, but that is what I am trying to do in any case. Put you in my shoes, and that of another Other, Saima. Our life trajectories are very different but what joins them is our struggle and strife to cross real or metaphorical borders in the hope of overcoming our precarious conditions of existence. In these new lands, we must reconstitute ourselves to fit with norms that do not otherwise recognize our embodied modes of being. I speak of this performative demand to translate ourselves into the dominant language to qualify for recognizability, legitimacy, and intelligibility. A translation that is always susceptible to failure. But I can also make subversive use of my acquired language: I speak it to render you vulnerable to my plea. [ABSTRACT FROM AUTHOR]

While significant attention has been paid to the perpetuation of pro-military ideology via discourse and political practice, less attention has been paid to the role of the body in (re)producing militarism. Drawing on 40 interviews with primarily civilian Canada Army Run participants, I argue that militarism is reproduced in part via civilians' embodied performances. Performances of militarism allow participants to feel and thus reproduce militarism through the body. Performances of military support allow participants to orient themselves toward the military in a way that reproduces pro-military mythologies and situates the performer socially as national subjects who appropriately exalt the military (and are thus deserving of exaltation in turn), binding participants together and reaffirming social bonds created via shared love of the military. Ultimately, performances of militarism reify the military as exalted, insulating it from critical consideration by the public. [ABSTRACT FROM AUTHOR]

This section of the article consists of three analytic discussions (“Illusion,” “Unemployment,” “Absence of a Father Figure”) and further probes into social and cultural factors that make the protagonist of Williams’s play precarious in Butlerian sense of the term. This survey attributes five reasons to Laura’s precariousness, which also involve, and at times are generated or intensified by her mother, her brother, and her suitor. These precarity agencies, which are in one way or another interrelated, include gender (in a patriarchal society), lameness, pipe dreams, inability to work (in a capitalist milieu), and the absence of an authoritative and supportive man. Laura is a misfit both domestically and socially in the sense that physically, financially, and sexually, she fails to abide by the social norms set by the normative power which privileges men over women and those who can work and pay tax over those who cannot.

A foundational assumption of social theory is that things change: structures, institutions, organisations, groups, cultures, and selves all are contingent and subject to transformation. Herein, this malleable foundation is termed transformativity, drawing attention to a specific conceptualisation of change, which predominates and displaces other accounts of change, elaborated via a typology of change that positions transformation between reconfiguration and metamorphosis. Transformativity posits society as contingent, open to reconstruction, but assuming that change acts upon a substrate, which is continuous; altered, yet retaining identity through time. Transformativity is situated culturally by tracing historical conceptions of change from ancient to modern. Next, Turner's liminality, Foucault's power relations, and Butler's performativity are analysed in depth as influential contemporary models of transformativity. Furthermore, transformativist thinking animates governmentality, neo-liberal capitalism, technological thinking, and cultures of self-work. In particular, transformativity intersects with contemporary ideas of 'experience', incorporating notions of contingency and change into modern experimentalism. While transformativity facilitates critique and social change, this implies a gradualist model of slow purification and refinement, which may be inadequate to deal with contemporary challenges. [ABSTRACT FROM AUTHOR]

This paper examines the ethical value of artistic artifacts in challenging the unequal valuation of working bodies with a focus on the contemporary art exhibition 'Useless bodies?' by Danish artists Michael Elmgreen and Ingar Dragset. Drawing on Judith Butler's work and posthuman theory, particularly Braidotti's contributions, the paper argues that this exhibition exemplifies how art can foster an ethics of interdependency, one that both critiques dynamics of misrecognition and imagines alternative futures. Furthermore, the paper proposes that this affirmative and critical ethics provides theoretical and methodological foundations for work and organization studies, prompting new questions about the significance of embodiment, esthetics, and artifacts for conducting (ethical) research. [ABSTRACT FROM AUTHOR]

How do workers who encounter violence by deviating from organizational norms make sense of their experiences? Our article engages with Judith Butler's work on vulnerability and troubling to address this. Inspired by these concepts while analyzing empirical data gathered from whistleblowers in financial services, we propose a framing termed "aggression‐troubling". Aggression‐troubling encompasses an awareness of: the vulnerability and relationality attending scenes of organizational violence; how imposing ideals of what is "normal" come into play as part of that violence; and how these structures might be destabilized and disrupted—or troubled. Our second contribution is analytic: we find that the singular and immediate presence of the individual other‐in‐relation—the "you" responsible for exerting violence—is a critical part of how people make sense of the scene of violence. We adopt a methodological approach focused on how individuals' retrospective accounts of experiences of violence, and we analyze cases of whistleblowing in financial services to develop our arguments. Aggression‐troubling by no means downplays the injury and pain that normative organizational violence can cause, nor does it suggest that power relations can easily be overturned. This framing does however offer a deeper exploration of experiences of normative violence. It provides insights into how it can be survived and potentially overcome, with contributions for research and practice. [ABSTRACT FROM AUTHOR]

Despite its importance in the analysis of gender in various research fields, Judith Butler's theory of gender performativity circulates in rather restricted academic spaces in Romania, as her gender studies is not yet a wide field of research. The importation and particularization of the discussion of gender as a social construct is influenced by various factors: from the persistent patriarchal structure of a society in which the post-communist legacy is still felt, to the simultaneity of theoretical receptions of works authored by Butler and several other types of feminist discourse, such as Rosi Braidotti's posthumanist approach. This paper analyses to what extent these theories produce effects in contemporary Romanian literature, especially in prose with queer issues at its core. The paper further examines the way in which the category of socially constructed gender can be used as a tool for analysing the configurations of the human subject as a sexualised Other in contemporary Romanian literature. [ABSTRACT FROM AUTHOR]

This article takes as its point of departure Hannah Arendt’s discussion of public happiness, contextualising it within her thoughts on politics, democracy and revolution. It draws on Arendt’s discussion of how the expression “pursuit of happiness” has historically shifted from a public understanding of happiness into an increasingly privatised one. The article engages with Arendt’s account of public happiness in order to reanimate her radical democratic critique of how representative politics reduces the scope of political action and participation; and how the notion of happiness in a neoliberal era can only be interpreted in economistic and subjectivist terms. Furthermore, the article turns to examine how recent works in contemporary political thought, namely, those by Adriana Cavarero and Judith Butler, extend and transform the stakes of Arendt’s account of public happiness. On one hand, Cavarero’s notion of surging democracy is considered as an account of radical politics that keeps alive the Arendtian concern with public happiness by contextualising it within contemporary political struggles and social movements. On the other hand, Butler problematises Arendt’s discussion of politics for its neglect of precarity; however, this article argues that Butler’s work on assembly extends Arendt’s by highlighting possibilities of resistance, radical democracy and even public happiness amid experiences of loss and grief. Although prima facie it might appear that happiness and precarity are opposed to each other, this article points towards contemporary political practices, such as those of Ni Una Menos, that are critically reanimating public happiness through the intertwining of affective registers that range from joy to grief.

The present article aims to explore Butler’s notion of precarity in Williams’s The Glass Menagerie. Agencies that induce precarity in characters of the play, Laura in particular, reaction to the repercussions of precariousness and the ways it leads to a new identity are also put under scrutiny. In the last decades, feminist and gender studies, with all their subcategories and subdivisions, have been one of the main concerns and interests in literary criticism as well as in social and cultural studies. A highly influential scholar in feminist and gender studies is Judith Butler. Normative power and gender related issues are sustained motifs throughout the study, which addresses the following questions: What are the roots of Laura’s feeling of precarity? How does her precarity affect and inflict those around her? How does she cope with or respond to her sense of precarity? To answer these questions, the researcher will draw upon Butler’s conception of precarity and precariousness and will focus on such key terms as femininity, patriarchy, pipe dreams, physical impairment, regulative system, and financial insecurity. This section of the article is divided into three main parts, namely, “Introduction,” “Theoretical Framework,” and “Analysis,” which comprises “Femininity” and “Disability.”

Throughout dystopian literature it is possible to identify meditations and anxieties concerning the relationship between Man and the Machine along with its present and future developments. In a globalised world, dominated by the digital sphere and, maybe, on the verge of giving rise to artificial intelligence, the present article aims to retrace the evolution of these concerns throughout dystopian literature, putting them in relation with recent technological developments. It will focus specifically on four works: Samuel Butler’s Erewhon (1872), E.M. Forster’s The Machine Stops (1911), Michael Frayn’s A Very Private Life (1968) and Dave Eggers’s The Circle (2013). Each has addressed Man’s dependence on the Machine and its eventual takeover, starting from Butler’s philosophical and speculative considerations and moving on to more concrete scenarios in which the relationship between Man and Machine has acquired the shape of the social and technological landscape we inhabit.

This study explores the intersection of agency and responsibility in navigating linguistic heritage among immigrant‐background young adults (18–29 years old) in the UK. Drawing on Judith Butler's theorisation, it provides a nuanced understanding of how individuals engage with and respond to the burdening aspects of heritage language maintenance within the complex context of globalised power structures and privileged dynamics. The research employs a qualitative approach, integrating journal entries, interview transcripts, and co‐analysis to elucidate participants' experiences. Through grounded theory development, the study identifies key themes such as: negotiating responsibility across temporalities; the sense of guilt, shame and indebtedness embedded in the process of language maintenance; and finding agency through renarration. The paper contributes to geographical thought on migration and language by going beyond discussions of family language policy and proficiencies and drawing attention to the multifaceted implications of navigating linguistic heritage within immigrant families and monolingual Britain across the instabilities of social and temporal relations and power‐laden positionings. It also highlights the repertoires of narrative and interrelational approaches to reframing heritage that immigrant‐background young adults may access as they formulate their identities with and against language expectations, norms, proficiencies and hegemonies. [ABSTRACT FROM AUTHOR]

Vanni: A Family's Struggle through the Sri Lankan Conflict (2019), is an ethnographic novel about the Sri Lankan civilians who were caught between the army and the LTTE during the final months of the Civil War. The novel is read in the light of Butler's concepts of precarity, grievability and alternate frames to demonstrate how the affordances of the graphic novel negotiate the representation of trauma, loss and vulnerability of refugeehood, in order to provide for alternate frames that make visible those lives that have been deemed losable and ungrievable by the mainstream narratives. The paper analyses how Vanni, through its participatory methodology and 'distillate fiction' (Dix and Kaur 2019, 33), becomes a 'human document' (Stott 1986, 8) that contributes to an attitudinal change in the perception of the Sri Lankan refugees. It may be noted that one of the authors is a practising cartoonist whose graphic intervention, which involves the perspectival revision of a selected panel, provides a way of conducting the argument in the paper. The leverage of praxis allows the author to pick the affordances of the frame and analyse how the suppression or expression of the elements of visuality contributes to the totality of the message. [ABSTRACT FROM AUTHOR]

Despite women academics reaching higher positions, in institutional hierarchies they still face multiple tensions that hinder reaching leadership positions.1 This study explores the perception of leadership among Chinese women academics who currently do not hold academic leadership positions. A feminist critical discourse analysis of 14 Chinese women academics’ narratives, using Butlerian theory, indicates that institutional discourses have been shaped predominantly by men’s norms and preferences, creating challenges for women assuming leadership responsibilities. The findings show that women and men academics appear to have different career trajectories, with men taking on more administrative roles and advancing further in their academic careers. For many women, leadership conflicts with family obligations, as families often take priority, consistent with gender norms. This study also reveals how social and institutional regulatory power, such as gender norms and institutional discourses, constitutes and shapes a gendered structure of academic leadership positions in Chinese universities. [ABSTRACT FROM AUTHOR]

A State of Openness: Gurlesque Existentialism in Mare Kandre’s Bübins unge and Aliide, Aliide This article examines the combination of gurlesque aesthetics and existentialist themes of anxiety in Mare Kandre’s Bübins unge (1987) and Aliide, Aliide (1991). My ambition is to enable a deeper understanding of what I call “the Dark Girlhood”, that is, the existential pain that Kandre’s female characters constantly seem to experience. While previous readings take the social conditions of the characters as their starting point in analyzing the existential darkness of the novels, I show how their dark girlhood can be read as a fundamental human suffering outside the categories of male and female, even if the depicted existential anxiety stems from female experiences. Based on the term gurlesque and Martin Heidegger's view on anxiety, the article shows that Kandre’s dark girlhood can be regarded an expression of gurlesque existentialism – a term that, in addition to encircling an aesthetical and philosophical dimension of the motif, shows that the seemingly unrelated orientations of existentialism and gurlesque can blend together and create something new.

Judith Butler es una filósofa que se apoya en elementos deconstructivistas y se encuadra en el clima de la diferencia para escapar a la dinámica de las políticas y economías de signo neoliberal y esencialista. La concepción butleriana de la subjetividad, de fuerte impronta contextualista, es una asunción de la democracia en términos radicales y plurales y, por ello, su filosofía política y ética propone un feminismo de tintes postmodernos cuyo enclave es una figura de la subjetividad aperturista. La política de los nuevos movimientos sociales, más allá de los límites institucionales, así como el énfasis en las diferencias y en su reconocimiento, sirven para asumir al antagonismo como una posición deseable democráticamente.

By deploying the methodology of Judith Butler's notion of performativity, this article intends to understand the possibility of the concept of queerness beyond the possibilities of gender studies and queer theory and to develop a concept transcending the limits of identity. It is undeniable that Foucault's concept of disciplinarity is one of the major precursors of the notion of performativity, which is a more focused tool for what Foucault broadly devised. Both thinkers explain how the subject is a construction by power. They explain how bodies are marked, assigned, and manipulated and expose the banality with which these operations take one for granted. It is through unearthing the disciplinary aspects of performativity in Butler and foreseeing the performative aspects of disciplinarity in Foucault that this article finds its methodological perspective. It is notable that disciplinarity and, as its extension, performativity ultimately exposes the underlying ontology of identity as a 'truth effect' rather than as an apriori truth. The paper critically analyses the artist's identity and the artistic discourse to unravel the queerness or an underlying plurality of aesthetic experience using performativity as a formative tool. [ABSTRACT FROM AUTHOR]

This paper analyses the role of anniversaries of global events or crises to understand how their practice of memorial storytelling manages and governs cultural narratives of crises in ways that obscure more productive approaches to resistance. Drawing on the 30th Anniversary of the Cultural Studies Association of Australasia (2022) as a call for new cultural approaches to anniversaries, this paper investigates their productive role in new imaginaries for ethics of cohabitation, interdependency and liveability. Anniversaries of global crises as rituals of interdependency and belonging can, it is argued, be critically understood not as instances of historical rupture but as moments of ontological adjustment. Building on the recent work of Judith Butler, it is suggested that such ontologies centre on the relationship between interdependency, equality of grievability and infrastructural supports for care, all of which must be apprehended from poststructuralist cultural perspectives. If cultural studies is to play an advocacy role towards ethical change, then making sense of how global anniversaries can highlight rather than obscure marginal ethical practices is a starting point for cultural change towards more equitable and liveable global cohabitation. [ABSTRACT FROM AUTHOR]

Este artigo delineia dois aspectos da noção de “enquadramento”, tal como foi originalmente criada pelo sociólogo canadense Erving Goffman, em seu livro Os quadros da experiência social e desenvolvida pela filósofa norte-americana Judith Butler em Vida Precária e Quadros de Guerra. Argumenta-se que a leitura feita por Butler reelabora a ideia original ao acrescentar a noção de que os frames estão diretamente relacionados ao exercício moral do poder, fundamentados na definição arbitrária do que deve ser conhecido por uma audiência como uma forma de vida reconhecível. Butler também abre espaço para o questionamento dos quadros estabelecidos, que não apenas são desafiados por novos esquemas de legibilidade, mas também deixam entrever as operações de violência que os sustenta. A partir de uma leitura que tenta aproximar os dois autores, argumentamos que é possível evidenciar uma preocupação comum com a maneira de construir quadros de sentido que informam e orientam a produção de respostas morais no âmbito interpessoal e no âmbito da elaboração de narrativas que circulam na mídia.A maneira como Butler analisa narrativas e imagens escolhidas pelos veículos jornalísticos para organizar os acontecimentos revela, em diálogo com Goffman, que o modo como é construído o aparecimento diante do outro (seja ele face a face ou mediado pela cena de visibilidade pública) interfere nas estratégicas de organização social e na própria sobrevivência de sujeitos e grupos. A prática jornalística contribui para a formulação de normas morais injustas, mas pode também atuar em prol da elaboração de enquadramentos que nos tornem sensíveis ao apelo ético da alteridade. Butler (2015) e Goffman (2002) apontam em seus trabalhos que a forma como vamos apreender e responder a esse apelo depende de como ele é formulado e enquadrado, de quais afetos são mobilizados na produção e na receptividade de quadros de sentido e de como os interlocutores aprendem a criar táticas de enfrentamento aos constrangimentos de poder. E, como evidencia Goffman, enquadramentos estão pautados por afetos, crenças e valores compartilhados em nossas experiências situadas, que sempre se organizam entrelaçadas às narrativas midiáticas e às narrativas identitárias que apreendemos criticamente. Assim, este artigo propõe que a noção de frame de Butler ressalta, em diálogo com Goffman, as dimensões éticas e estéticas que podem contribuir para a elaboração de narrativas jornalísticas comprometidas com a PT. Este artigo delineia dois aspectos da noção de “enquadramento”, tal como foi originalmente criada pelo sociólogo canadense Erving Goffman, em seu livro Os quadros da experiência social e desenvolvida pela filósofa norte-americana Judith Butler em Vida Precária e Quadros de Guerra. Argumenta-se que a leitura feita por Butler reelabora a ideia original ao acrescentar a noção de que os frames estão diretamente relacionados ao exercício moral do poder, fundamentados na definição arbitrária do que deve ser conhecido por uma audiência como uma forma de vida reconhecível. Butler também abre espaço para o questionamento dos quadros estabelecidos, que não apenas são desafiados por novos esquemas de legibilidade, mas também deixam entrever as operações de violência que os sustenta. A partir de uma leitura que tenta aproximar os dois autores, argumentamos que é possível evidenciar uma preocupação comum com a maneira de construir quadros de sentido que informam e orientam a produção de respostas morais no âmbito interpessoal e no âmbito da elaboração de narrativas que circulam na mídia.A maneira como Butler analisa narrativas e imagens escolhidas pelos veículos jornalísticos para organizar os acontecimentos revela, em diálogo com Goffman, que o modo como é construído o aparecimento diante do outro (seja ele face a face ou mediado pela cena de visibilidade pública) interfere nas estratégicas de organização social e na própria sobrevivência de sujeitos e grupos. A prática jornalística contribui para a formulação de normas morais injustas, mas pode também atuar em prol da elaboração de enquadramentos que nos tornem sensíveis ao apelo ético da alteridade. Butler (2015) e Goffman (2002) apontam em seus trabalhos que a forma como vamos apreender e responder a esse apelo depende de como ele é formulado e enquadrado, de quais afetos são mobilizados na produção e na receptividade de quadros de sentido e de como os interlocutores aprendem a criar táticas de enfrentamento aos constrangimentos de poder. E, como evidencia Goffman, enquadramentos estão pautados por afetos, crenças e valores compartilhados em nossas experiências situadas, que sempre se organizam entrelaçadas às narrativas midiáticas e às narrativas identitárias que apreendemos criticamente. Assim, este artigo propõe que a noção de frame de Butler ressalta, em diálogo com Goffman, as dimensões éticas e estéticas que podem contribuir para a elaboração de narrativas jornalísticas comprometidas com a valorização e reconhecimento das vidas. *** EN. This article looks at two aspects of the notion of "framing" as originally defined by Canadian sociologist Erving Goffman in his book Frame Analysis: An Essay on the Organization of Experience, then developed by American philosopher Judith Butler in Precarious Life and Frames of War. In our view, Butler's interpretation results in a reformulation of the original concept, adding the idea that framings are directly linked to the moral exercise of power, and rely on the arbitrary definition of what ought to be known, by a given audience, as a recognizable way of life. Butler also challenges established frameworks, not only by opposing them with new schemes of intelligibility, but also by revealing the processes of violence that sustain them. Drawing on an interpretation that attempts to bring the two authors closer together, we argue that it is possible to identify a common focus on the modes of construction of frames of meaning that inform and guide the production of moral responses, both in the interpersonal sphere and in the elaboration of narratives disseminated by the media. Butler's analysis of the narratives and images chosen by the news media to organize events, in dialogue with Goffman, reveals that the construction of their appearance before others (whether face-to-face or on a stage with public visibility) interferes with strategies of social organization and with the very survival of individuals and groups. Journalistic praxis contributes to the formulation of unjust moral norms, but it can also participate in the elaboration of framings that educate us about the ethical dimension of otherness. Butler (2015) and Goffman (2002) emphasize in their work that our way of apprehending this ethical call, and the ways in which we respond to it, depends on how it is formulated and framed, on the affects mobilized in the production and reception of these frames of meaning, and finally on the tactics that interlocutors learn to create in order to deal with the constraints of power. As Goffman shows, these framings are guided by affects, beliefs and values shared in our situated experiences, which are always organized through the interweaving of the media and identity narratives which are apprehend with a critical eye. We therefore argue here that Butler's notion of framing brings out, in dialogue with Goffman, the ethical and aesthetic dimensions that can contribute to the elaboration of journalistic narratives committed to the valorization and recognition of life. *** FR. Cet article se penche sur deux aspects de la notion de « cadrage » telle qu'elle a été définie à l'origine par le sociologue canadien Erving Goffman dans son livre Les Cadres de l’expérience, puis développée par la philosophe américaine Judith Butler dans Vie précaire et Ce qui fait une vie. La lecture de Butler aboutit selon nous à reformuler le concept initial, en y ajoutant l'idée que les cadrages sont directement liés à l'exercice moral du pouvoir et reposent sur la définition arbitraire de ce qui doit être connu, par un public donné, en tant que mode de vie reconnaissable. Butler ouvre également la voie à une remise en question des cadres établis, non seulement en leur opposant de nouveaux schémas de lisibilité, mais aussi en dévoilant les processus de violence qui les sous-tendent. Partant d'une lecture qui tente de rapprocher les deux auteurs, nous soutenons qu'il est possible de dégager une préoccupation commune quant aux modes de construction de cadres de sens qui informent et guident la production des réponses morales, aussi bien dans la sphère interpersonnelle que pour l'élaboration de récits diffusés par les médias. La manière dont Butler analyse les récits et les images choisis par les médias d'information pour organiser les événements, en dialogue avec Goffman, révèle que la construction de leur apparition devant autrui (qu'il s'agisse d'un face à face ou d'une scène de visibilité publique) interfère avec les stratégies d'organisation sociale et avec la survie même des individus et des groupes. La pratique journalistique contribue à la formulation de normes morales injustes, mais elle peut aussi participer à l'élaboration de cadrages qui nous sensibilisent à la dimension éthique de l'altérité. Butler (2015) et Goffman (2002) soulignent dans leurs travaux que la manière d'appréhender cet appel éthique, et d’y répondre, dépend de la façon dont il est formulé et cadré, des affects mobilisés dans la production et la réception des cadres de sens, et enfin des tactiques que les interlocuteurs apprennent à créer pour faire face aux contraintes de pouvoir. Comme le montre Goffman, ces cadrages sont guidés par des affects, des croyances et des valeurs partagés dans nos expériences situées, qui s'organisent toujours en s'entrelaçant avec les récits médiatiques et identitaires que nous appréhendons avec un regard critique. Nous avançons donc ici que la notion de cadrage de Butler fait ressortir, en dialogue avec Goffman, les dimensions éthiques et esthétiques qui peuvent contribuer à l'élaboration de récits journalistiques engagés dans la valorisation et la reconnaissance de la vie. *** valorização e reconhecimento das vidas.

Digital influence is an increasingly present phenomenon in society. Digital influencers appropriate pop divas and paratextualize them, evidencing the normalization that is imposed on their bodies. We then argue that the normalization applied to divas is carried out through a haterization process. Having said that, we seek to analyze how Brazilian digital influencers paratextualize the haterization of pop divas. For this, we analyze the discourse of digital influencers through Foucaultian Discourse Analysis. Our research archive was built from celebrity gossip blogs that have published news about pop divas. As for the results, we arrived at two discursive formations that reveal forms of resistance to the haterization of pop divas paratextualized by digital influencers: the first refers to the protection of divas, evidenced by the support for their choices and empathy regarding the attacks they suffer; the second materializes in the disclosure of the negative points of being a pop diva, who have their lives launched to the constant public judgment.

En la serie de cuadernos del seminario de la Universidad Nacional Autónoma de México, “Modernidad: versiones y dimensiones”, dirigido por Marta Lamas y que ha sido coordinado anteriormente por Raquel Serur y por su fundador Bolívar Echeverría, Andrés Luna Jiménez, un joven historiador, ha publicado un libro notable: Figuras de la crítica: la (de)formación del sujeto como problema histórico en Marcuse, Foucault y Butler. El libro contiene virtudes difíciles de alcanzar en la academia actual: muestra una clara voz autoral; un hilo argumental sostenido, profundo y, a la vez, pedagógico; y actualiza con sutileza los debates, los enfrenta y los coloca bajo una perspectiva abierta a la investigación filosófica contemporánea.

Global financial governance is turning green. Attempting to tackle climate change, financial elites seem to swing confusingly between hesitant and action aimed at relieving the contradictions that led to the crisis, and opportunistic co-optation of critical discourse. Drawing on the work of Althusser, Laclau and Butler, we describe the historical emergence of this green financial apparatus and the related proliferation of green labels and signifiers. Green labels serve as the malleable ground on which a diversity of meanings and positions are articulated and temporarily fixed. Labels are the names through which financiers are interpellated and constituted as green ideological subjects. Through an analysis of the mechanisms of green bonds pricing, and of the actors involved in a green bond boot camp, we contend that the added value of green financial instruments, called the greenium, cannot merely be attributed to the performativity of models and formulas for risk engineering. Rather, it is the material effect of a subjectivation apparatus attuned to the existing relations of production. Ultimately, the greenness which becomes encrypted in the greenium is a process of translation of language of capital valorisation, performed through the tendency of capital to reproduce relations of exploitation in transitional time.

This article explores the implications of Whitehead's, Butler's, and Badiou's views for understanding the Christian subject. Since postmodernists' declaration of 'the death of the subject', the traditional view of the subject as a fixed and self-identical substance no longer suffices. These three thinkers present dynamic and original views of the subject. For Whitehead, the subject emerges out of the process of becoming and, by perishing, contributes to future processes of becoming. Butler claims that subjectivity is performative. For Badiou, the subject is the bearer of a fidelity to an event. With those views in mind, this article argues first, that the Christian subject is the bearer of fidelity to a truth-event of God; second, that Christian subjectivity is performative; and third, that a Christian is one who performs death and, by doing so, contributes to, and brings the novelty into, the world. [ABSTRACT FROM AUTHOR]

Drawing on analysis of media representations and interviews with 25 single women, this article argues that the single woman is abjectified in US–UK popular culture through processes of instability and incoherence, which construct her as a threat to heteronormative femininity and recentres the coupled norm. Yet there are moments of contestation within media portrayals, where her 'illegibility' allows for a troubling of the gender binary and opens up spaces for working with and against such oppressive structures. Drawing on Butler's heterosexual matrix, I show that singledom is produced here as a non-normative heterosexual practice, which radically destabilises femininity and heteronormativity. This article examines not only how single femininity is being culturally delegitimised, but also how single women in the United Kingdom experience such delegitimisation. Through complex processes of what José Esteban Muñoz calls '(dis)identification', the women work with, alongside and against representations of normative coupled femininity. They also tactically work with portrayals of the single woman to self-reflexively construct alternative single feminine subjectivities. Yet more troublingly, even in moments of resistance, the single women make painful identifications with their abject positioning. [ABSTRACT FROM AUTHOR]

"Norms" seem like a handy concept in the anthropological toolkit for describing, analyzing, and understanding ethnographic data. But contemporary anthropology rarely investigates the concept of the norm itself. This article critically examines norms as analytical constructs and argues for a more precise vocabulary that differentiates between related terms, such as "normality," "normativity," or "normalization," that circulate loosely in anthropological discourse. To do so, it draws from Georges Canguilhem, Michel Foucault, and Judith Butler to show the affordances and pitfalls of their analytics for anthropologists. It particularly reveals the value of Canguilhemian understandings of normativity to keep us alive to the surprising queerness of norms in action. [ABSTRACT FROM AUTHOR]

Moral status arguments are typically formulated as descriptive statements that tell us something about the world. But philosophy of language teaches us that language can also be used performatively: we do things with words and use words to try to get others to do things. Does and should this theory extend to what we say about moral status, and what does it mean? Drawing on Austin, Searle, and Butler and further developing relational views of moral status, this article explores what it means to conceptualize moral status in a performative way and in a way that reaches deep down to its basis, proposes a distinction between strong and weak versions of this view, and discusses the implications for thinking about the moral status of humans and nonhumans. Next to contributing to theory about performativity in the moral domain in general, this effort helps to reveal, understand, and evaluate the performative dimension of utterances made in public discussions about the moral status of animals and artificial agents such as robots and artificial intelligence. [ABSTRACT FROM AUTHOR]

Appropriated for her complexity and particularity, Antigone has endured the Western intellectual history encouraging various theoretical framing and philosophical thinking. Among contemporary philosophers, Judith Butler and Martha Nussbaum have both turned to Antigone for their own theoretical (de)construction. However, their interpretations come into conflicts regarding Antigone's gender, possible insect with her brother and the significance of her death. While their divergent viewpoints on Antigone's gender and kinship demonstrate the tension between two different paradigms of ethical criticism, their exploration of Antigone's vulnerability calls for a dialogue in their mutual concerns with real-life ethical problems. [ABSTRACT FROM AUTHOR]

The key critical idea of Judith Butler's recent work is 'differential precarity': how the same network of social dependency that sustains our existence creates a divide between those for whom it proves protective and enabling and those for whom it implies precarious social existence. Yet the examples Butler analyses present problems not only with how precarization is unequally manifested but how it is rooted in the structures of dependency. Against her intent, Butler reduces systemic problems of dependency to distributive inequalities of precarity. We propose to adapt and enrich Butler's insight by integrating it into a Marxist framework. The result is a problematization of how capitalist societies are predicated on a productive feedback loop between dependization and precarization. We argue the critical grammar of dependency–precarity helps articulate the latent normative content of Marxism, while the latter advances this grammar beyond the limited envelope of distributivism, offering a critique focused on the nature of dependency and not only its ensuing precarity. [ABSTRACT FROM AUTHOR]

During the winter of 2022–3, three of the most influential individuals in the development of empirical political science in Europe, died. All had been active in research between at least the early 1960s and the present century. David Butler had pioneered, especially, the study of electoral behaviour and particularly in the UK. Jean Blondel had founded the outstanding Department of Government at Essex University and he was one of the principal academics responsible for the creation and subsequent flourishing of the European Consortium for Political Research (ECPR). Peter Pulzer not only published important comparative work on European politics, but he also supervised doctoral theses on topics beyond Europe's own borders. This essay discusses their respective roles and contributions in the founding of a discipline that was only newly forming when they started their own research during the 1950s. [ABSTRACT FROM AUTHOR]

This paper analyzes Butler's theory of performative acts and her criticism of a substantialist or essentialist theory of gender through the Leibnizian theory of intentional action, with the aim of showing that we cannot dissociate performativity of intentionality, nor, consequently, of a practical understanding of personal identity. To achieve this goal, I proceed as follows: first, I analyze Butler's theory of gender and her notion of performativity through her critique of naturalistic or essentialist theories of gender; second, I confront her theory of performativity with the Leibnizian theory of intentional actions and his notion of moral agency; third, I sketch two conclusions: 1) we can only talk about performativity in terms of intentionality, and 2) talking about performative acts does not imply dissociating gender from our personal identity. [ABSTRACT FROM AUTHOR]

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Introduction: This study employs Butler’s concept of identity to unpack how non-elite Chinese university academic women negotiate gender identities under the influence of the wider social discourses around gender in their institutional context. Methods: The study includes two empirical investigations of (i) semi-structured interviews and (ii) photovoice interviews with six women academics from six different non-elite Chinese universities. Results and Discussion: We found that most interviewees tended to value their teacher identity and meanwhile downplay their researcher identity in the professional field; while in the private field, they paid more attention to their mother identity at the cost of downplaying their career development. The study also reveals that, in the process of gender negotiation, the interviewees commonly adopted two strategies: (i) creating space and time for identity performance, and (ii) persuading with selves to accept multiple identities. This article contributes to the understanding of Chinese academic women in non-elite public universities from a Butlerian perspective. [ABSTRACT FROM AUTHOR]

The following article explores what notion of truth is possible in Ricœur’s narrative identity. It is motivated by the question of how our identity can be constituted in narratives of self when we are often easily self-deceiving and do not choose the building blocks of our narratives. It explores how our identities are constituted in narrative, with others, in order to see what dimensions of truth this allows. Narrative identity implicates a novel notion of truth that is intrinsically ethical, which gives rise to a set of ethical issues. In particular, a truth of self that occurs in relation to others is open to violence and abuse—our very identity is, to varying degrees, in others’ hands. Butler’s ethics of fragility may offer a positive solution.