Sense about Science is an independent campaigning charity that challenges the misrepresentation of science and evidence in public life. They advocate openness and honesty about research findings, and work to ensure the public interest in sound science and evidence is recognised in public discussion and policymaking.
I took part in a Standing up for Science workshop organized by Sense about Science in Brussels, Belgium on October 5th.
I have also become a member of the Voice of Young Science network.
VoYS is our unique and dynamic network of early career researchers across Europe committed to playing an active role in public discussions about science. By responding to public misconceptions about science and evidence and engaging with the media, this active community of 3,000+ researchers is changing the way the public and the media view science and scientists.
More information:
https://senseaboutscience.org
https://senseaboutscience.org/what-we-are-doing/voys/
Tuesday, November 13, 2018
Monday, November 5, 2018
Gender Studies Conference Trans in Transit in Turku
November 22 - 24
University of Turku and Åbo Akademi, Turku, Finland
Presentation "Feminist and trans activist sisterhood: a good practice example from Poznań, Poland"
Abstract:
The relationship between feminist and trans activism is more complicated than one might expect. Modern feminist theory considers gender to be a socially constructed and discursively maintained rather than biological category, which seems to be in agreement with the conviction that gender is about how one feels and identifies rather than what one’s body is like. Both women and trans individuals experience gender-based discrimination and oppression. However, some feminists have claimed that trans activism is detrimental to their cause, which has earned them the label TERF (trans-exclusionary radical feminists). As early as in 1979, Janice Raymond condemned trans women for reinforcing traditional gender roles and contributing to the essentialization of gender identity. More recently, Sheila Jeffreys has argued for seeing transsexuality as harmful both to feminism and the lesbian and gay community (2014). Both feminist and trans activists have provided brilliant arguments against such views, with Julia Serano’s (2007) book among my personal favourites.
Academic debates are one thing, but activist practice is another. In this talk, I would like to present an example of sisterhood solidarity between feminism and female trans activism in the context of post-socialist Poland. A small but vibrant community of trans women in the city of Poznań is currently engaging in many projects that reach beyond trans activism, e.g. aiming at combating violence against women or empowering women for political participation. While actively engaging with and supporting the feminist movement, which is struggling under the current anti-feminist backlash common to Central and Eastern Europe, they are silently contributing to the visibility and social acceptability of transsexuality in their environment.
University of Turku and Åbo Akademi, Turku, Finland
Presentation "Feminist and trans activist sisterhood: a good practice example from Poznań, Poland"
Abstract:
The relationship between feminist and trans activism is more complicated than one might expect. Modern feminist theory considers gender to be a socially constructed and discursively maintained rather than biological category, which seems to be in agreement with the conviction that gender is about how one feels and identifies rather than what one’s body is like. Both women and trans individuals experience gender-based discrimination and oppression. However, some feminists have claimed that trans activism is detrimental to their cause, which has earned them the label TERF (trans-exclusionary radical feminists). As early as in 1979, Janice Raymond condemned trans women for reinforcing traditional gender roles and contributing to the essentialization of gender identity. More recently, Sheila Jeffreys has argued for seeing transsexuality as harmful both to feminism and the lesbian and gay community (2014). Both feminist and trans activists have provided brilliant arguments against such views, with Julia Serano’s (2007) book among my personal favourites.
Academic debates are one thing, but activist practice is another. In this talk, I would like to present an example of sisterhood solidarity between feminism and female trans activism in the context of post-socialist Poland. A small but vibrant community of trans women in the city of Poznań is currently engaging in many projects that reach beyond trans activism, e.g. aiming at combating violence against women or empowering women for political participation. While actively engaging with and supporting the feminist movement, which is struggling under the current anti-feminist backlash common to Central and Eastern Europe, they are silently contributing to the visibility and social acceptability of transsexuality in their environment.
Wednesday, October 31, 2018
Conference in Baku
October 25 - 26
Azerbaijan University of Languages, Baku
International Conference Current Issues in Applied Linguistics
Presentation "The Language of Trees: on the Importance of Teaching Ecolinguistics"
Azerbaijan University of Languages, Baku
International Conference Current Issues in Applied Linguistics
Presentation "The Language of Trees: on the Importance of Teaching Ecolinguistics"
Some impressions from Baku
Wednesday, August 15, 2018
Conference Postcolonial Oceans
I am co-organizing the Joint Annual Conference of GAPS and IACPL Postcolonial Oceans. Contradictions and Heterogeneities in the Epistemes of Salt Water to take place on 30 May-2 June 2019 at the University of Bremen in Germany. For more information visit:
http://www.poco-oceans.uni-bremen.de
Call for papers
Postcolonial studies have a vested interest in embodied and discursive, social and political, historical and ecological dimensions of oceans. They foreground histories of colonization, imperial wars, the dispossession of territories, enslavement of people, and circulation of goods and ideas, in their entanglements with contemporary postcolonial societies, substantially shaping decolonial knowledge production, postcolonial literatures and academic discourses until today. In his interview on the third space, Homi Bhabha (1990) has pinpointed the inherent contradiction in the genesis of Western modernity: the progressive development of Western societies, individuals and thought traditions according to ideas and values that were monumentalized as the “Enlightenment” on the one hand, and the history of the West as despotic power pursuing various forms of colonial aggression and possession, on the other. Walter Mignolo (2000) and Paul Gilroy (1993) have likewise defined histories of colonization and enslavement as Western modernity’s well-concealed darker side. Studies of oceans and coasts have generated a variety of heterogeneous and sometimes contradictory academic and public discourses from a range of different disciplinary perspectives, including postcolonial studies, the sociology of knowledge, anthropology, literary studies, linguistics and social studies of science and technology. A more systematic perspective on the relations between colonialism, postcolonialism, oceans and lands, rejecting and/or complementing one-sided terrestrial perspectives, emerged only gradually. Rupert Emerson, for instance, defines colonialism as “imposition of white rule on alien peoples inhabiting lands separated by salt water” (1969, 3), understanding salt water – in line with widespread Western ideas of seas and oceans – as separating lands, cultures, people and ideas. In contrast, Gísli Pálsson (1991, xvii) argues that different and isolated worlds were connected by colonial sea voyages into a “global but polarized network of power-relations”. Epeli Hau’ofa (1994; 2008), working from a perspective grown in a marine epistemology, understands diverse Pacific islands, cultures and environments as a network, not separated but linked by the ocean – a “sea of islands”. Extending this idea, Édouard Glissant’s (1997) “archipelagic thinking” shifts understanding the entire world as a connected archipelago, an epistemic shift that is a counterpoint to insular thinking and allows registering the heterogeneities and myriad entanglements and creolization processes in our globalizing world. Early anthropology saw the sea as “atheoretical”, while it became an explicit category of study in environmental history (Gillis 2004, 2011; Bolster 2012; Kehrt/Torma 2014), in geography (Steinberg 2001; Peters 2014, 2015) and maritime anthropology (Astuti 1995; Helmreich 2011). In the construed nature/culture divide, water appears as natural form and “uncontainable flux” as opposed to culture imagined as “land-based idiom”, or it is perceived as materiality to channel (nature) as opposed to being a medium of pleasure, sustenance, travel and disaster (culture) (Helmreich 2011). The nature/culture divide implicates water as one domain “open to control and colonization by the other” (Strathern 1980). Critical maritime history grappled with the opposition between a fully historicized land vs. a supposedly atemporal, “ahistorical” sea that is “outside and beyond history” and researches oceans as polymorphous and transnational contact zones (Klein/Mackenthun, eds. 2004). Indigenous seascape epistemologies are often approaches “to knowing through a visual, spiritual, intellectual, and embodied literacy of the ‘āina (land) and kai (sea)’”, explicitly stressing the nexus between sea and land, and knowing the ocean, wind, and land as interconnected system (Ingersoll 2016). Colonial exploration, colonization and (forced) migration via oceans have created cultural, linguistic and epistemic contact zones where transcultural processes, creole and pidgin languages, and pluriversal knowledges and narratives emerged, however implicated in a hierarchical power matrix (Pratt 1992; Warnke/Stolz/Schmidt-Brücken 2016). The sea prominently features in colonial literatures as both facilitating sea voyages and sustaining colonial myth-making (e.g. Daniel Defoe, Jonathan Swift, Herman Melville, Edgar Allan Poe), whereas in postcolonial literatures it often appears as lethal force enabling colonization and enslavement (e.g. Fred D’Aguiar, George Lamming) or life-giving force and as life itself, integrating all elements and beings (e.g. Eden Robinson, Patricia Grace, Linda Hogan, Alexis Wright). Contradictory and heterogeneous views and ideas of the ocean are commonplace, while knowledge production on and with oceans and saltwater appear to be under-researched through multidisciplinary scholarship. We want to extend the study of oceans and salt water as “theory machine”, an “object that stimulates theoretical formulation” (Galison 2003), and research saltwater knowledge systems, knowledge production and narratives from various epistemological, geographical, cultural and disciplinary perspectives. We are particularly interested in:
http://www.poco-oceans.uni-bremen.de
Call for papers
Postcolonial studies have a vested interest in embodied and discursive, social and political, historical and ecological dimensions of oceans. They foreground histories of colonization, imperial wars, the dispossession of territories, enslavement of people, and circulation of goods and ideas, in their entanglements with contemporary postcolonial societies, substantially shaping decolonial knowledge production, postcolonial literatures and academic discourses until today. In his interview on the third space, Homi Bhabha (1990) has pinpointed the inherent contradiction in the genesis of Western modernity: the progressive development of Western societies, individuals and thought traditions according to ideas and values that were monumentalized as the “Enlightenment” on the one hand, and the history of the West as despotic power pursuing various forms of colonial aggression and possession, on the other. Walter Mignolo (2000) and Paul Gilroy (1993) have likewise defined histories of colonization and enslavement as Western modernity’s well-concealed darker side. Studies of oceans and coasts have generated a variety of heterogeneous and sometimes contradictory academic and public discourses from a range of different disciplinary perspectives, including postcolonial studies, the sociology of knowledge, anthropology, literary studies, linguistics and social studies of science and technology. A more systematic perspective on the relations between colonialism, postcolonialism, oceans and lands, rejecting and/or complementing one-sided terrestrial perspectives, emerged only gradually. Rupert Emerson, for instance, defines colonialism as “imposition of white rule on alien peoples inhabiting lands separated by salt water” (1969, 3), understanding salt water – in line with widespread Western ideas of seas and oceans – as separating lands, cultures, people and ideas. In contrast, Gísli Pálsson (1991, xvii) argues that different and isolated worlds were connected by colonial sea voyages into a “global but polarized network of power-relations”. Epeli Hau’ofa (1994; 2008), working from a perspective grown in a marine epistemology, understands diverse Pacific islands, cultures and environments as a network, not separated but linked by the ocean – a “sea of islands”. Extending this idea, Édouard Glissant’s (1997) “archipelagic thinking” shifts understanding the entire world as a connected archipelago, an epistemic shift that is a counterpoint to insular thinking and allows registering the heterogeneities and myriad entanglements and creolization processes in our globalizing world. Early anthropology saw the sea as “atheoretical”, while it became an explicit category of study in environmental history (Gillis 2004, 2011; Bolster 2012; Kehrt/Torma 2014), in geography (Steinberg 2001; Peters 2014, 2015) and maritime anthropology (Astuti 1995; Helmreich 2011). In the construed nature/culture divide, water appears as natural form and “uncontainable flux” as opposed to culture imagined as “land-based idiom”, or it is perceived as materiality to channel (nature) as opposed to being a medium of pleasure, sustenance, travel and disaster (culture) (Helmreich 2011). The nature/culture divide implicates water as one domain “open to control and colonization by the other” (Strathern 1980). Critical maritime history grappled with the opposition between a fully historicized land vs. a supposedly atemporal, “ahistorical” sea that is “outside and beyond history” and researches oceans as polymorphous and transnational contact zones (Klein/Mackenthun, eds. 2004). Indigenous seascape epistemologies are often approaches “to knowing through a visual, spiritual, intellectual, and embodied literacy of the ‘āina (land) and kai (sea)’”, explicitly stressing the nexus between sea and land, and knowing the ocean, wind, and land as interconnected system (Ingersoll 2016). Colonial exploration, colonization and (forced) migration via oceans have created cultural, linguistic and epistemic contact zones where transcultural processes, creole and pidgin languages, and pluriversal knowledges and narratives emerged, however implicated in a hierarchical power matrix (Pratt 1992; Warnke/Stolz/Schmidt-Brücken 2016). The sea prominently features in colonial literatures as both facilitating sea voyages and sustaining colonial myth-making (e.g. Daniel Defoe, Jonathan Swift, Herman Melville, Edgar Allan Poe), whereas in postcolonial literatures it often appears as lethal force enabling colonization and enslavement (e.g. Fred D’Aguiar, George Lamming) or life-giving force and as life itself, integrating all elements and beings (e.g. Eden Robinson, Patricia Grace, Linda Hogan, Alexis Wright). Contradictory and heterogeneous views and ideas of the ocean are commonplace, while knowledge production on and with oceans and saltwater appear to be under-researched through multidisciplinary scholarship. We want to extend the study of oceans and salt water as “theory machine”, an “object that stimulates theoretical formulation” (Galison 2003), and research saltwater knowledge systems, knowledge production and narratives from various epistemological, geographical, cultural and disciplinary perspectives. We are particularly interested in:
- imaginaries of the seas and oceans in various discourse formations as well as colonial, postcolonial and decolonial genealogies of ocean, coastal and marine spaces;
- contradictory and heterogeneous concepts of marine spaces; likewise pluriversal ocean and coast-related epistemologies;
- entangled colonial histories of oceans with regard to the Black, Red and White Atlantic, the Black Pacific, and early non-Western cross-ocean contacts; the circulation of ideas and goods and their role in shaping ocean-related epistemes;
- salt water spheres as zones of epistemic and cultural contact, neo- and postcolonial communicative practices and linguistic smoothness;
- linguistic overlaps and language contact, the universalist spread of colonial languages and their status in contact zones, the threat of local languages;
- the role of European Atlantic port cities (e.g. Bremen, London, Rotterdam, Antwerp) in colonial histories of oceans and the role of port cities outside Europe (e.g. Dakar, Cape Town, Dubai City, Hong Kong) in world trade and global relations, incl. changing discourses constituting such port cities;
- the ship as vessel enabling and as metaphor for colonization, enslavement, migration, global trade, scientific exploration and various forms of harvesting marine and ocean floor resources;
- ecological and resource-related aspects of oceans such as rising sea levels, hurricanes, earthquakes, overfishing, resource extraction, and ocean pollution;
- symbolic oceans in colonial literary and non-literary texts and postcolonial constructions of oceans and salt water epistemologies in literature, theatre, film, electronic and other media.
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