Through the exploration of my first annotated bibliography I am looking at various marginalized bodies that each pose very different struggles. However, through a closer understanding of each, these differing marginalized bodies are positioned in such a way that all produce/work/struggle/empower/etc. through a similar/same entangled web.
Belonging, Bridges, and Bodies
Malhotra, Sheena and Kimberlee Perez. "Belonging, Bridges, and Bodies." NWSA
Journal 17.2 (2005): 47-68. JSTOR. Web. 27 Sept 2011.
This article looks at access through/around/to/and within feminist academic spaces and the bridging/bridgework that takes place. The authors arrange interviews and critique the lives of three pairs of women in various academic spaces and how bridgework has found its [lack of] place within their relationships through workings of power, community, and consciousness. Then, through these various analyses, the authors introduce what they see as empowering and transgressive bridgework by means/use of intentionality and self-reflexivity.
Navigating Public Spaces: Gender, Race, and Body Privilege in Everyday Life
Kwan, S.. "Navigating Public Spaces: Gender, Race, and Body Privilege in Everyday Life. " Feminist Formations 22.2 (2010): 144-166. GenderWatch (GW), ProQuest. Web. 5 Oct. 2011.
This article uses Peggy McIntosh's theorizing of white privilege to discuss body privilege and the oppression it embodies. Again, interviews, of 42 women and men who are deemed as "overweight", are conducted to show how body privilege is conducted through race and gender. Body privilege is further pushed/complicated/understood to discuss issues of body consciousness and management. Kwan explains like white privilege, body privilege is, "...constructed through, among others, economic, social, cultural, and medical lenses...[and]...specifically...how fat intersects with other signifiers, such as gender and race, to influence everyday interactions, thereby acknowledging how networks of power work in complex, multiple, and seemingly innocuous ways-namely through interactions and self-surveillance" (3).
I found this article through GenderWatch by searching under "bodies and material experiences".
I am looking specifically at the introduction from Demonic Grounds, Geographic Stories. McKittrick discusses the ways in which black women's bodies have been rendered un-geographic by a "lack" of a distinguishable, written history and through displacement, famine, imperialism, and loss of security. Although these histories cannot always be traced via a mapped, written, detailed history, memories/histories can be told through bodymemory. She says, "Bodymemory is passed down and reinterpreted through generational remembrances, teachings, forewarnings, and advice...Bodymemory is corporeal continuity, which moves through time and recognizes where 'permanent' racial-sexual time-spaces appear in dominant texts " (49).
I had read Katherine McKittrick for Black Feminist Geographies in the Spring of 2011. McKittrick's theory of bodymemory really resonated with me, which is why I chose to look at her work again. I am curious to look at how her theory of bodymemory can/does play out on/though the bodies of other marginalized groups