The publishing team
The publication of this journal is an endeavor that engages the feminist politics of position: not as a fixed and stable point of reference, but as a moving, mobile and open field of struggle and feminism? Which feminist theory and politics? The what of feminism is suffused with the where and the when, the who and the how. Feminism –as feminist theory, critique, methodology, labor, struggle, position, practice and writing– is always about the politics of knowledge: the place and the mode of its production and circulation. Feminism fuses embodied and grounded critical theorizing with the active subversion of sexism, racism, homophobia and transphobia.
We connect our project to a multiplicity of feminisms –post-colonial and anti-colonial theory, queer theory, marxisms and anti-capitalist/anti-nationalist movements. Our project links up with diverse aspects of critical theory as a theoretical core, a body of theory. From this perspective, what has been deemed conceptually, imaginatively and politically possible. It is thus a source of courage and transformative political desire for those who have been placed on the “wrong side” of history. For that reason, feminism cannot be reduced to a dichotomy between theory and practice, nor one between intellectual and experiential labor, but instead constitutes a site of constant deconstruction of those dichotomies.
In insisting on taking a position against the “commonplace” that feminism is outdated and anachronistic, we lay claim to a different political temporality, a different collective response to the current “critical situation”. As feminists, we are simultaneously inside and outside time. We locate ourselves in the present but we align ourselves with the conditions of possibility that open beyond it. We are attuned to the demands of the present, but we remain critical of power relations that define the present as a “critical situation”.
The goal of this project is not simply to articulate a “woman’s discourse” (or a discourse by and for women) that might translate personal experiences of violence, exclusion and exploitation into a public narrative, but, beyond that, to pose the questions of what might be the necessary preconditions to activate and politicize feminist voices seeking transformation into public testimonies of violence and exploitation, but also of resistance and struggle. The aim of this journal is not just to “give voice to women” but to create new collective, non-violent modes of resistance that can confront the prevailing gendered grammatology –linguistic, political, social, affective– through which public discourse is articulated.
Feminism continually returns us to the need to broaden the question of what action signifies (and what it entails), both as resistance and vulnerability. Or, better, it demonstrates to us the interaction between vulnerability and possibility, between heteropatriarchy and racist violence and many kinds of collective resistance. Feminist movements both in Greece and in international contexts have imagined and experimented in practice with strategies of resistance that have
circumvented the very norms of conflict and war.
What to make of the choice to associate a new journal with the genealogy of a term that has traversed its own course, that has gone through many “waves” in order to resist gendered violence, homophobia/transphobia, sexism, patriarchy, racial and class discriminations and inequalities? We see it as a call to brush up again against the archives of violence that have formed us yet not determined us and which from generation to generation pass over us as if they pass by us. The journal feministiqá is a call for the formation of new alliances beyond the essentialism of identities, a call to rethink our critical engagement with movements and communities, institutions and the “public”. It is an opening to try out new practices from the feminist/queer archive.
In the international historical conjuncture in which the journal feministiqá appears, a conjuncture permeated by the neoliberal exacerbation of social inequalities, the securitization of borders, the insistence on and extension of imperialist designs, and the spreading of racist and neo-fascist violence, we do not only want to participate in and to respond to the new urgent need for feminist action and thought, but also to rework our foundational commitment to a vision of a feminism that locates itself in the intricate interweavings of gender, race, class and sexuality.
That means, on the one hand, a critical break with proposals for its expropriation made in the name of “feminism” today, such as the discourses of NGOs, state policies and other programs that instrumentalize feminism within conservative political agendas. To the contrary, we are inspired by international and transnational actions and coalitions based in feminism but opening out to other struggles that involve other forms of discrimination and exploitation, such as BDS (Boycott, Divestment, Sanctions), a global movement for the disruption of the international support of the regime of oppression of the Palestinian people, or Black Lives Matter, a movement of exposure and protest of structural violence against blacks in the U.S. that was organized by three feminist and queer techno-activists.
We commit to a critical discussion of feminism and queer theory –in theory, art, subjects, affects, bodies and cultural practices. The emphasis on queer theory in the deconstruction of discursive and disciplinary understandings and social structures that normalize subjectivities and sexualities as well as in the critique of the politics of identity opens public space to ex-centric voices and experimental aesthetics and political projects. We are interested in a queer politics that works against the realization of identity typologies and ideals of the western capitalist model. We are working in the name of a dynamic and complex feminist/queer/anti-racist intervention that historicizes and challenges the terms of a dominant subject as white, citizen, bourgeois, male, able-bodied and heteronormative. The name of the journal implies a rewriting that bears the traces of earlier feminist and queer discourses and practices passed down to us, while at the same time inciting their reformulation by setting all the participant sub-jects and con-texts into constant movement and critical rethinking. Besides, this invitation enacts the awkward and untranslatable q of queer, located emphatically between the words and things of “feminism”. Feministiqá, or feminist-ly, as an adverb refers to the kind of way we act, think and are moved, as we hope to open a new field of future collective possibilities for action and questioning. This work demands and activates different temporalities, which respond to the “here and now” but at the same time resist knee-jerk reactions and the
rushed conveniences of pragmatism and timeliness. We are aware that we participate in –and are inspired by– a long and insistent genealogy of feminist projects in Greece and beyond.
The cover image of the first issue of the journal is a photograph from the original manuscript of the novel Beloved by Toni Morrison, which relates the ineffable story of a ghost who has arisen, taking on flesh and bones, to intervene, uninvited, in the archive of slavery and racism of the post-Civil War U.S.: it is an image that reflects such polyphonies as it relates the history of the traversal of borders between words that are written, crossed out and reinscribed. These disobedient readings, intersectional and relational, are what comprise the incentive and aim of this journal.
The publishing team