Otherwise Worlds

The contributors to Otherwise Worlds investigate the complex relationships between settler colonialism and anti-Blackness to explore the political possibilities that emerge from such inquiries. Pointing out that presumptions of solidarity, antagonism, or incommensurability between Black and Native communities are insufficient to understand the relationships between the groups, the volume's scholars, artists, and activists look to articulate new modes of living and organizing in the service of creating new futures. Among other topics, they examine the ontological status of Blackness and Indigeneity, possible forms of relationality between Black and Native communities, perspectives on Black and Indigenous sociality, and freeing the flesh from the constraints of violence and settler colonialism. Throughout the volume's essays, art, and interviews, the contributors carefully attend to alternative kinds of relationships between Black and Native communities that can lead toward liberation. In so doing, they critically point to the importance of Black and Indigenous conversations for formulating otherwise worlds. Contributors Maile Arvin, Marcus Briggs-Cloud, J. Kameron Carter, Ashon Crawley, Denise Ferreira da Silva, Chris Finley, Hotvlkuce Harjo, Sandra Harvey, Chad B. Infante, Tiffany Lethabo King, Jenell Navarro, Lindsay Nixon, Kimberly Robertson, Jared Sexton, Andrea Smith, Cedric Sunray, Se’mana Thompson, Frank B. Wilderson

Pointing out that presumptions of solidarity, antagonism, or incommensurability between Black and Native communities are insufficient to understand the relationships between both groups, this volume's scholars, artist, and activists investigate the complex relationships between settler colonialism and anti-Blackness to explore the political possibilities that emerge from such inquiries.

Takashi Yagisawa argues for a new version of modal realism, the view that non-actual possible worlds and individuals are as real as the actual ones. He asserts that the notion of reality is primitive, existence is a relation between a thing and a domain, and ordinary objects are extended in spatial, temporal, and modal dimensions.

In her book A World Otherwise: Environmental Praxis in Minamata, Yuki Miyamoto examines the struggles of those suffering from Minamata disease, eponymous with the Japanese city in which a Chisso factory released methylmercury into the Shiranui Sea, leading to widespread poisonings. Miyamoto explores Minamata sufferers’ struggles, examining their physical pains as well as the emotional plight of having lost their loved ones, their livelihood, and fellowship in communities, to the illness. Miyamoto’s analysis focuses on the philosophies and actions of a group, Hongan no kai, comprised of Minamata disease sufferers and their supporters in 1994. Relying on the group’s newsletter, “Tamashii utsure” (Transferring the spirit), this monograph explores the ways in which Hongan no kai members have come to terms with their experiences as well as their visions of “a world otherwise” (janaka shaba), where ontology, epistemology, and worldviews are construed differently from those of this modern world.

Through provisional, idiosyncratic, and non-normative listening practices, Queer Ear: Remaking Music Theory counters music theory's continuing tendencies towards rationality, unity, unilinearity, teleology, and logical certainty. In this volume, editor Gavin S.K. Lee brings together a diverse group of music theorists who issue queer challenges to both music theory and musicology and show that queerness is integral to music-theoretical practice. These investigations of the "queer ear" and queer soundings, while drawing upon a broad range of approaches, are united by the repurposing of "hard" music-theoretical apparatuses, as well as "soft" apparatuses like narratology and cultural theory, for queer ends. Such repurposings contribute to the search for general principles--or a theory--of queering that counters mainstream music theory's proclivities, instead encouraging everyone to experiment with queer ways of listening. Through the lenses of queer temporality, queer narratology, and queer music analysis, the essays examine a wide variety of artists and composers, including Sun Ra, Cowell, Czernowin, Henze, Schubert, and Schumann; theories ranging from Schenker to queer shame, disability studies, and posthumanism; and authors such as Edward Cone and Edward Prime-Stevenson. Together, they rethink the field's major tenets, examine hidden histories, and view listening practices from the perspective of non-normative subjectivities. Ultimately, Queer Ear works to queer the field of music theory while paying heed to the ways in which music theory intersects with diverse, embodied LGBTQ lives.

In The Black Shoals Tiffany Lethabo King uses the shoal—an offshore geologic formation that is neither land nor sea—as metaphor, mode of critique, and methodology to theorize the encounter between Black studies and Native studies. King conceptualizes the shoal as a space where Black and Native literary traditions, politics, theory, critique, and art meet in productive, shifting, and contentious ways. These interactions, which often foreground Black and Native discourses of conquest and critiques of humanism, offer alternative insights into understanding how slavery, anti-Blackness, and Indigenous genocide structure white supremacy. Among texts and topics, King examines eighteenth-century British mappings of humanness, Nativeness, and Blackness; Black feminist depictions of Black and Native erotics; Black fungibility as a critique of discourses of labor exploitation; and Black art that rewrites conceptions of the human. In outlining the convergences and disjunctions between Black and Native thought and aesthetics, King identifies the potential to create new epistemologies, lines of critical inquiry, and creative practices.

This fascinating book provides a groundbreaking resource for innovative approaches to qualitative inquiry that address equity and justice and equip readers with tools to enact these approaches in their own work. Comprising contributions from award-winning qualitative scholars, chapters show how methodologies can be employed to address social issues and problems from the social-political milieu including education, COVID-19, racial inequalities, health inequalities, climate change, and debates around gender diversity amongst others. This book offers the new and innovative paradigms, methodologies, and methods a cutting-edge group of scholars has crafted as well as the ‘how to’ so readers may employ these approaches in dissertations, grants, and various research team scholarship. Contributors reimagine the next generation of “rigorous” qualitative methodologies by pushing on the boundaries of existing methodological approaches as well as presenting new ways of engaging in research that prioritise innovation, equity and justice. This unique edited volume is aimed at students and researchers studying or using qualitative methodologies and inquiry who wish to be exposed to emergent conceptualizations and innovations regarding qualitative research methodology and its congruent methods.

Prejudice is often not a conscious attitude: because of ingrained habits in relating to the world, one may act in prejudiced ways toward others without explicitly understanding the meaning of one’s actions. Similarly, one may know how to do certain things, like ride a bicycle, without being able to articulate in words what that knowledge is. These are examples of what Alexis Shotwell discusses in Knowing Otherwise as phenomena of “implicit understanding.” Presenting a systematic analysis of this concept, she highlights how this kind of understanding may be used to ground positive political and social change, such as combating racism in its less overt and more deep-rooted forms. Shotwell begins by distinguishing four basic types of implicit understanding: nonpropositional, skill-based, or practical knowledge; embodied knowledge; potentially propositional knowledge; and affective knowledge. She then develops the notion of a racialized and gendered “common sense,” drawing on Gramsci and critical race theorists, and clarifies the idea of embodied knowledge by showing how it operates in the realm of aesthetics. She also examines the role that both negative affects, like shame, and positive affects, like sympathy, can play in moving us away from racism and toward political solidarity and social justice. Finally, Shotwell looks at the politicized experience of one’s body in feminist and transgender theories of liberation in order to elucidate the role of situated sensuous knowledge in bringing about social change and political transformation.

In Anteaesthetics, Rizvana Bradley begins from the proposition that blackness cannot be represented in modernity's aesthetic regime, but is nevertheless foundational to every representation. Troubling the idea that the aesthetic is sheltered from the antiblack terror that lies just beyond its sanctuary, Bradley insists that blackness cannot make a home within the aesthetic, yet is held as its threshold and aporia. The book problematizes the phenomenological and ontological conceits that underwrite the visual, sensual, and abstract logics of modernity. Moving across multiple histories and geographies, artistic mediums and forms, from nineteenth-century painting and early cinema, to the contemporary text-based works, video installations, and digital art of Glenn Ligon, Mickalene Thomas, and Sondra Perry, Bradley inaugurates a new method for interpretation—an ante-formalism which demonstrates how black art engages in the recursive deconstruction of the aesthetic forms that remain foundational to modernity. Foregrounding the negativity of black art, Bradley shows how each of these artists disclose the racialized contours of the body, form, and medium, even interrogating the form that is the world itself. Drawing from black critical theory, Continental philosophy, film and media studies, art history, and black feminist thought, Bradley explores artistic practices that inhabit the negative underside of form. Ultimately, Anteaesthetics asks us to think philosophically with black art, and with the philosophical invention black art necessarily undertakes.