Inkarnatorisk epistemologi
En transformativ Kristologi som teologisk maktkritik i dialog med Theodor Adorno och Gloria Anzaldúa
Författare: Maja Lang Koppen
EPISTEMOLOGISKA MAKTSTRUKTURER
- Objektiv transcendens: Kulturens objektivitet
- Dialektiskt förtryck: Nepantlas sår
- Analysbegrepp: Gränsernas dialektik
Objektivismens förtryck
Det undertryckta mellanrummet
MAKTKRITISK EPISTEMOLGI
Nepantla: Icke-identiteten tar form
Coyolxauhqui-imperativet: Att återta tänkandets autonomi
Nosotras: Mellan objektivt och subjektivt
Nagualism: Den partikulära erfarenhetens universalitet
Analysbegrepp: Mellanrummets dialektik
Mellanrummets form
Epistemologisk dekonstruktion
Hybrid helhet
Transformativ hybriditet
KRISTOLOGISKA BEGREPP
- Ontologi och funktion: Kristologins ontologiska funktion och funktionella ontologi
- Inkarnationen: Gud blir människa och Ordet blir kött
- Korsfästelsen: Ordningens återupprättelse
- Kristi kropp: Identifikationen mellan Gud och mänskligheten
- Helgelsen: Den omvända inkarnationen
(Rick Dolphijn,
The Philosophy on Matter, 2021.)
To live in the Borderlands means you
are neither hispana india negra espan˜ola
ni gabacha, eres mestizo, mulata, half-breed
caught in the crossfire between camps
while carrying all five races on your back
not knowing which side to run to, run from;
Cuando vives en la frontera
people walk through you, the wind steals your voice
you’re a burra, buey, scapegoat,
forerunner of a new race,
half and half – both woman and man, neither –
a new gender
(Gloria Anzaldúa, Borderlands, 2022.)
The moment the insider steps out from the inside she’s no longer a mere insider. She necessarily looks in from the outside while also looking out from the inside. Not quite the same, not quite the other, she stands in that undetermined threshold place where she constantly drifts in and out. [ . . . ] She is, in other words, this inappropriate other or same who moves about with always at least two gestures: that of affirming ‘I am like you’ while persisting in her difference and that of reminding ‘I am different’ while unsettling every definition of otherness arrived at.
(Trinh T. Minh-ha)
No justice [ . . . ] seems possible or thinkable without the principle of
some responsibility, beyond all living present, within that which
disjoins the living present, before the ghosts of those who are not yet
born or who are already dead, [ . . . ]. Without this non-contemporaneity
with itself of the living present, [ . . . ] without this responsibility and this
respect for justice concerning those who are not there, of those who are
no longer or who are not yet present and living, what sense would there
be to ask the question ‘where?’ ‘where tomorrow?’ ‘whither?’
(Jacques Derrida)
Time can’t be fixed. The past is never closed, never finished once and for all, but there is no taking it back, setting time aright, putting the world back on its axis. There is no erasure finally. The trace of all reconfigurings is written into the enfolded materialisations of what was/ is/ to-come.
(Karen Barad)
