Countering hegemonic understandings of rage as a deleterious emotion, this article examines rage across specific sites of trans cultural production—the prison letters of CeCe McDonald and the durational performance art of Cassils—in order to argue that it is integral to trans survival and flourishing. Theorizing rage as a justified response to unlivable circumstances, a response that plays a key role in enabling trans subjects to detach from toxic relational dynamics in order to transition toward other forms of gendered subjectivity and (...) intimate communality, I develop an account of what I call an “infrapolitical ethics of care” that indexes a web of communal practices that empathetically witness and amplify rage, as well as support subjects during and after moments of grappling with overwhelming negative affect. I draw on the work of trans, queer, and feminist theorists who have theorized the productivities of so‐called “negative” affects, particularly Sara Ahmed's work on willfulness and killing joy, María Lugones's writing on anger, Judith Butler's Spinozan reassessment of the vexed relations between self‐preservation and self‐destruction, and the rich account of trans rage provided by Susan Stryker. (shrink)

Abstract:This paper takes Chicana/Xicana indigeneity as a productive and problematic site to consider the vexed conjuncture between decolonial and postcolonial approaches to critical knowledge production. I examine the intersection between Chicana and Native feminisms as a point of entry to consider how the incommensurabilities between these formations get played out within specific sites of knowledge production. I read my positionality as a Californio Rancho descendent to explore urgent questions of landedness raised by Indigenous studies scholars and consider how we might (...) productively center questions of settlement within Chicana feminism. While Chicana relationships to land are varied, I reflect on my own positionality as a “settler Xicana” in an effort to sense the political and epistemic stakes for centering decolonial approaches in conversation with postcolonial/transnational feminisms. (shrink)

I develop the foundation for cosmopolitan care, an underexplored variety of moral cosmopolitanism. I begin by offering a characterization of contemporary cosmopolitanism from the justice tradition. Rather than discussing the political, economic or cultural aspects of cosmopolitanism, I instead address its moral dimensions. I then employ a feminist philosophical perspective to provide a critical evaluation of the moral foundations of cosmopolitan justice, with an eye toward demonstrating the need for an alternative account of moral cosmopolitanism as cosmopolitan care. After providing (...) an explanation of how care ethics in connection with Kantian ethics generates a duty to care, I consider one main feature of cosmopolitan care, namely the theory of obligation it endorses. In developing this account, I place special emphasis on the practical ramifications of the theory by using it to analyze gender violence in conflict zones. (shrink)

This article explores the implications of adopting decolonial love as a theoretical and practical model for healing the wounds of coloniality by contrasting its revolutionary potential to the damaging effects of its opposite, colonial love. The latter, based in an imperialist, dualist logic, dangerously fetishizes the beloved object and participates in the oppression and subjugation of difference. Decolonial feminist theorist Chela Sandoval's concept of decolonial love, by contrast, originates “from below” and operates between those rendered other by hegemonic forces. In (...) its acceptance of fluid identities and a redefined but shared humanity, decolonial love promotes loving as an active, intersubjective process, and in so doing articulates an anti‐hegemonic, anti‐imperialist affect and attitude that can guide the actions that work to dismantle oppressive regimes. Literature that makes central the lived experiences of female subaltern figures works to theorize new ways of being and offers feminist philosophy a different way to understand intersubjective relation that challenges hegemonic thinking. To this end I offer a close reading of Gabriel García Márquez's underexplored Of Love and Other Demons, a novel in which the subversive power of decolonial love challenges Christian, imperialist love to foreground black lived experience and knowledge over and against the Eurocentric. (shrink)

This article explores the implications of adopting decolonial love as a theoretical and practical model for healing the wounds of coloniality by contrasting its revolutionary potential to the damaging effects of its opposite, colonial love. The latter, based in an imperialist, dualist logic, dangerously fetishizes the beloved object and participates in the oppression and subjugation of difference. Decolonial feminist theorist Chela Sandoval's concept of decolonial love, by contrast, originates “from below” and operates between those rendered other by hegemonic forces. In (...) its acceptance of fluid identities and a redefined but shared humanity, decolonial love promotes loving as an active, intersubjective process, and in so doing articulates an anti-hegemonic, anti-imperialist affect and attitude that can guide the actions that work to dismantle oppressive regimes. Literature that makes central the lived experiences of female subaltern figures works to theorize new ways of being and offers feminist philosophy a different way to understand intersubjective relation that challenges hegemonic thinking. To this end I offer a close reading of Gabriel García Márquez's underexplored Of Love and Other Demons, a novel in which the subversive power of decolonial love challenges Christian, imperialist love to foreground black lived experience and knowledge over and against the Eurocentric. (shrink)