Stronger Than Bone – On Feminism(s)

A book that examines the process of performing the self, distinctive for the formation of the self in Western neoliberal societies in the 21st century. It approaches the self from a transdisciplinary angle where political and cultural anthropology, performance studies and dramaturgy intersect.

Starting from their concern with the crisis of the social, which coincides with the rise of individualism, Vujanović and Cvejić critically untangle individualist modes of performing the self, such as possessive, aesthetic, and autopoietic individualisms. However, their critique does not make for an argument for collectivism as a socially more viable alternative to individualism. Instead, it confronts them with the more fundamental problem of ontogenesis: how is that which distinguishes me as an individual formed in the first place? This question marks a turning point in the study, where it steps back into the process of individuation, prior to, and in excess of, the individual. 

The process of individuation, however, encompasses biological, social, and technological conditions of becoming whose real potential is transindividual, or more specifically, social transformation. A ‘theater of individuation’ (Gilbert Simondon) captures the dramaturgical stroke by which the authors investigate social relations (like solidarity and de-alienation) in which the self actualizes its transindividual dimension. This epistemic intervention into ontogenesis allows them to expand the horizon of transindividuation in an array of tangible social, aesthetic and political acts and practices. As with every horizon, the transindividual may not be closely at hand; however, it is certainly within reach, and the book encourages the reader to approach it.

"Towards a Transindividual Self is an ambitious and capacious effort to theorize a new way to approach collectivity for political purposes through the lens of performance. Convinced that the current neoliberal conjuncture has only heightened a form of capitalist individualism that blocks notions of the social, the authors aim to show that a "transindividual formation of the self can bring about different courses of action and a more socially driven imagination." Transindividuation, they assure us, shows how "we form ourselves on the basis of interdependence, sharing, commonality, as well as indispensability of the individual as the agent of creativity/ knowledge, freedom, and change, who 'possibilizes' their own conditions of formation." 
— Professor Janelle Reinelt (University of Warwick), co-editor of Critical Theory and Performance (University of Michigan, 2006)

"Perhaps the most striking thing about this book is the manner in which it is able to engage with multiple discourses from political theory to aesthetics. In this way it both follows the ambitious scope of Simondon’s work on individuation, and expands into areas that Simondon did not cover, most notably politics and cultural politics, which is the book’s central concern. Rather than ask the question is the individual imagined or real, an effect of social relations or their distortion, the focus on the transindividual makes it possible to grasp individuation as a process: “Instead of pondering how the passage from one to many occurs, individuation permits us to immediately trace a bidimensional process in which both individual persons and the collectivities they form are altered. Another meaning of the crisis of the social has brought about a perfect slogan of such a process of transindividuation: ‘No one will be left alone in the crisis.” (…) Towards a Transindividual Self does a brilliant job of not only arguing for the importance and relevance for the transindividual as a concept for politics, performance, and the politics of performance, but of demonstrating a bold standard for political and aesthetic inquiry."
— Professor Jason Read (University of Maine), author of The Politics of Transindividuality (Brill, 2015)

Co-published by Oslo National Academy of the Arts, Sarma and Multimedijalni institut.

The catalogue of the 13th edition of the Rencontres de Bamako - African Biennale of Photography, focusing on multiplicity, difference, becoming, and heritage.

The dominant narrative in this "globalized world" is, incidentally, that of singularity—of universalism, of single identities, of singular cultures, of insular political systems. With this narrative, however, comes an illusory sense of stability and stasis; identities seem inalterable, cultures are immutable, political systems prove uneasy in the face of change. Thus, in sustaining this pervasive discourse, there has been a great loss of multiplicity, of fragmentation, of process and change, and not least of complex notions of humanity and equally complex narratives.

In decentering this year's biennale On Multiplicity, Difference, Becoming, and Heritage, General Director Cheick Diallo, Artistic Director Bonaventure Soh Bejeng Ndikung, and the curatorial team—Akinbode Akinbiyi (artist and independent curator), Meriem Berrada (Artistic Director, MACAAL, Marrakech), Tandazani Dhlakama (Assistant Curator, Zeitz MOCAA, Cape Town, South Africa), and Liz Ikiriko (artist and Assistant Curator, Art Gallery of York University, Toronto)—of the Bamako Encounters pay a powerful tribute to the spaces in between, to that which defies definition, to phases of transition, to being this and that or neither and both, to becoming, and to difference and divergence in all their shades. Accordingly, Amadou Hampâté Bâ's statement (Aspects de la civilisation africaine, Éditions Présence Africaine, 1972) presiding over the manifestation, Maa ka Maaya ka ca a yere kono,translates to, "the persons of the person are multiple in the person."

A key tool for negotiating the processual and shifting nature of multiplicity lies in storytelling. It is the central medium through which humanity points the lens on itself and launches an attempt at self-understanding and reflection, and the breadth of answers given throughout history testifies to the congenial nature of storytelling and multiplicity. Moreover, the stories we tell not only negotiate who we are but also expose underlying currents of who we will become in the future. This is the concern lying at the heart of the 13th edition of the Bamako Encounters—the stories we tell, the multiple facets of humanity we accommodate, notions of processuality, becoming in being, embracing identities that are layered, fragmented, and divergent, and the multifarious ways of being in the world, whether enacted or imagined. It should be emphasized that this does not apply only to questions of personal identity. On the contrary, it is a bold affirmation of transformation and transition, of becoming in an emphatic sense, and is thus equally significant for state politics. It also rings true for questions of heritage/patrimony. Embracing the kaleidoscopic legacy of our multiple heritages means to open them up and liberate the term "patrimony" from its etymological roots (the Latin patrimonium means "the heritage of the father"), imagining in its place an inclusive concept of matrimony.

Thus, in this 13th edition of the Bamako Encounters with the title Maa ka Maaya ka ca a yere kono, artists, curators, scholars, activists, and people of all walks of life are invited to reflect collectively on these multiplicities of being and differences, on expanding beyond the notion of a single being, and on embracing compound, layered and fragmented identities as much as layered, complex, non-linear understandings of space(s) and time(s).

Published following the 13th edition of the Rencontres de Bamako - African Biennale of Photography, in Bamako, Mali, in 2022.

With Saïd Afifi, Ixmucané Aguilar, Baff Akoto, Annie-Marie Akussah, Américo Hunguana, Daoud Aoulad-Syad, Leo Asemota, Myriam Omar Awadi, Salih Basheer, Shiraz Bayjoo, Amina Benbouchta, Hakim Benchekroun, Maria Magdalena Campos Pons, Rehema Chachage, Ulier Costa-Santos, Adama Delphine Fawundu, Fatoumata Diabaté, Aicha Diallo, Amsatou Diallo, Anna Binta Diallo, Mélissa Oummou Diallo, Nene Aïssatou Diallo, Binta Diaw, Adji Dieye, Imane Djamil, Sènami Donoumassou, Abdessamad El Montassir, Fairouz El Tom, Luvuyo Equiano Nyawose, Raisa Galofre, Raisa Galofre, Joy Gregory, Gherdai Hassell, Thembinkosi Hlatshwayo, Letitia Huckaby, Anique Jordan, Gladys Kalechini, Hamedine Kane, Atiyyah Khan, Gulshan Khan, Seif Kousmate, Mohammed Laouli, Maya Louhichi, Mallory Lowe Mpoka, Nourhan Maayouf, Marie-Claire Messouma Manlanbien, Botembe Moseka Maïté, Louisa Marajo, Clarita Maria, Billie McTernan, Mónica de Miranda, Arsène Mpiana Monkwe, Sethembile Msezane, Ebti Nabag, Elijah Ndoumbe, Lucia Nhamo, Samuel Nja Kwa, Nyancho NwaNri, Jo Ractcliffe, Adee Roberson, Fethi Sahraoui, Muhammad Salah, Neville Starling, Eve Tagny, René Tavares, Sackitey Tesa, Helena Uambembe, David Uzochukwu, Sofia Yala, Timothy Yanick Hunter.

Afghanistan is my father’s homeland. He was born in Kabul in 1945 and later moved first to France, then to Switzerland in the 1970s. In my mind, Afghanistan exists as a geography with blurred edges, something I feel the need to reconcile with. It’s a place I’ve only ever known through stories, a source of memories that, over time, have shifted and become distorted.

Contributors: Luca Cerizza, Farid Rahimi, Said Rahimi, Susanna Ravelli, Francesca Recchia, Zafar Sayan, and Dawood Tawana

A transdisciplinary investigation and a choreographic performance, between Umeå and Oslo, about ecological grief, cultural panic, and a feeling of collapse.

How to Die – Inopiné is a performance and a practice. It thinks through, in an embodied manner, the prevailing contemporary moods of ecological grief, cultural panic, and collapse. As a performance in a theater or outdoors, an audience encounters five dancers who are constantly building, unbuilding, and rebuilding. Afterwards, stories are told around a bonfire. As a practice in the studio, school, or street, a group of dancers, artists, writers, and architects meet for a year of residencies between Oslo and Umeå. They host a working process and encounter external informants. The goal is to displace oneself into the unexpected. This publication, two years in the making, engages with the challenges of translating a choreographic process into the space of a book. It both documents the project's development as well as offering the reader-doer different modes of thinking-doing, from somatic practices to proposals for a curriculum. Experiments in writing, mapping, and moving are played with, all engaging with the question, "what is the future of displaced thinking?"

Published following the series of eponymous events held in Umeå, Oslo, Bergen, Trondheim and Reykjavik in 2019-2020.

Contributions by Harald Becharie, Mia Habib, Jassem Hindi, Asher Lev, Marie Kraft Selze, Namik Mačkić, Ingeborg Olerud, Anna Pehrsson, Ashkan Sepahvand, Nina Wollny.

Maria Clara Araújo dos Passos examines the interplay of education, identity, and liberation in Brazil's travesti community.

In Pedagogies of Travesti Liberation, Maria Clara Araújo dos Passos critiques traditional pedagogical frameworks that marginalize gender nonconforming narratives and highlights the effects of systemic discrimination on travestis' psychosocial well-being. The book advocates for inclusive educational practices and emphasizes the need for affirmative curricula.
Newly translated from Portuguese, this work contributes towards connecting political struggles globally and navigating the complexities of translation—particularly of the term "travesti"—across various geographical and political contexts, featuring a conversation between Araújo dos Passos and translator Natália Affonso.

Maria Clara Araújo dos Passos (born 1996 in Recife) is a Brazilian Afro-transfeminist educator and sociologist, and an activist for LGBT rights.

This issue of Pages assumes seep as a post archival mode: in the Merriam-Webster dictionary the verb 'seep' is translated as follows: to flow or pass slowly through fine pores or small openings, to enter or penetrate slowly, to become diffused or spread.

The biology or politics of seeping is like that of raw petroleum oozing at natural oil seeps. Unlike refined oil which has sponsored modernization and its aligned archives, crude oil pours beyond historical purpose and defies structural elevations. It instead disfigures the ground through which it dubiously spreads.

Seeping is a posthumous affair. It is the gradual leaking of a long withdrawn interior. Like the bleeding of a punctured corpse, when the pumping of the heart has stopped, when the body is lifeless and apathetic to any 'hail', yet continuing to bleed. Seep as archive is an eternally post-apocalyptic expansion, retraction, deviation, subtraction, or simply the arrival of (non-)things.

With contributions by:

- Mariam Motamedi Fraser / Geo-Archive
- Richard Goldstein / Dennis Oppenheim's Dilemma: Should he Sell Art to the Shah?
- Babak Afrassiabi, Nasrin Tabatabai / Contemporary Hole / Unfilmable
/ Seep
- Saleh Najafi / Wounds of Archive¹
- Mark von Schlegell / The Artist Abstract #6
- Nima Parzham / The underground
- Adam Kleinman / Vanished Theories
- Suzanne Treister / Algorithm
- Alexi Kukuljevic / The Dissolute Subject
- Matts Leiderstam / Andy Warhol, Suicide (Purple Jumping Man), 1963
- Eugene Thacker / Black Infinity; or, Oil Discovers Humans
- Vivian Ziherl, Natasha Ginwala / Infrastructural Suspensions: Global Spanning, Atmospheric Seepage and Measures of the Undecidable

Poets Audre Lorde and Pat Parker first met in 1969; they began exchanging letters regularly five years later. Over the next fifteen years, Lorde and Parker shared ideas, advice, and confidence through the mail. They sent each other handwritten and typewritten letters and postcards often with inserted items including articles, money, and videotapes.

The Letters of Audre Lorde and Pat Parker 1974-1989 gathers this unique correspondence in which Lorde and Parker discuss their work as writers as well as the intimate details of their lives, including periods when each lived with cancer. These letters are a rare opportunity to glimpse inside the minds and friendship of two great twentieth century poets.

Introduction by Mecca Jamilah Sullivan.

Zami: A New Spelling of My Name is a 1982 autobiography by African-American poet Audre Lorde. It started a new genre that the author calls biomythography, which combines history, biography, and myth. In the text, Lorde writes that "Zami" is "a Carriacou name for women who work together as friends and lovers," Carriacou being the Caribbean island from which her mother immigrated.

A bold, innovative biography that offers a new understanding of the life, work, and enduring impact of Audre Lorde. 

We remember Audre Lorde as an iconic writer, a quotable teacher whose words and face grace T-shirts, nonprofit annual reports, and campus diversity-center walls. But even those who are inspired by Lorde's teachings on "the creative power of difference" may be missing something fundamental about her life and work, and what they can mean for us today.

Lorde's understanding of survival was not simply about getting through to the other side of oppression or being resilient in the face of cancer. It was about the total stakes of what it means to be in relationship with a planet in transformation. Possibly the focus on Lorde's quotable essays, to the neglect of her complex poems, has led us to ignore her deep engagement with the natural world, the planetary dynamics of geology, meteorology, and biology. For her, ecological images are not simply metaphors but rather literal guides to how to be of earth on earth, and how to survive—to live the ethics that a Black feminist lesbian warrior poetics demands.In Survival Is a Promise, Alexis Pauline Gumbs, the first researcher to explore the full depths of Lorde's manuscript archives, illuminates the eternal life of Lorde. Her life and work become more than a sound bite; they become a cosmic force, teaching us the grand contingency of life together on earth.

Blending memoir with critique, an award-winning poet and essayist's devastating exploration of sickness and health, cancer and the cancer industry, in the modern world

A week after her 41st birthday, Anne Boyer was diagnosed with highly aggressive triple-negative breast cancer. For a single mother living payslip to payslip, the condition was both a crisis and an initiation into new ideas about mortality and the gendered politics of illness.

In The Undying - at once her harrowing memoir of survival, and a 21st-century Illness as Metaphor - Boyer draws on sources from ancient Roman dream diarists to cancer vloggers to explore the experience of illness. She investigates the quackeries, casualties and ecological costs of cancer under capitalism, and dives into the long line of women writing about their own illnesses and deaths, among them Audre Lorde, Kathy Acker and Susan Sontag.

Genre-bending, devastating and profoundly humane, The Undying is an unmissably insightful meditation on cancer, the cancer industry and the sicknesses and glories of contemporary life.

Winner of The Pulitzer Prize for Nonfiction 2020; Windham Campbell Prize for Nonfiction 2020