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Feminist political ecologists have transformed mainstream political ecology since its inception. The foundational and current work of feminist political ecologists indicate that their field is attentive to the epistemological foundations of power, inequities, and inequalities that cut across intersectional identities and hierarchies of difference and at the sites of environmental conflict and governance. Feminist political ecologists have made important theoretical interventions in the interdisciplinary community of political ecologists, but the use of feminist methodologies and 'team-based environmental science' can be expanded. We argue that revisiting feminist methodological commitments is critical for furthering how feminist political ecology examines how, and in what way, power and privilege operate in the contexts where environmental knowledge is produced. We make our argument by drawing upon a multi-year, multi-sited project to describe how collaborative event ethnography (CEE) offers many possibilities to reassess feminist political ecology research designs. We show how the recognition of diverse and plural epistemologies are foundational preconditions to integrating feminist principles in feminist political ecology research. We find that integrating reflexivity, responsibility, and co-production in research designs create opportunities for, and challenges to, carrying out feminist political ecological practice. In so doing, the integration of feminist methodologies are critical to disrupting knowledge hegemonies and providing new modes of practicing feminist political ecologies.Keywords: Collaborative event ethnography, feminist political ecology, feminist methodologies, global environmental governance

Feminist political ecologists have transformed mainstream political ecology since its inception. The foundational and current work of feminist political ecologists indicate that their field is attentive to the epistemological foundations of power, inequities, and inequalities that cut across intersectional identities and hierarchies of difference and at the sites of environmental conflict and governance. Feminist political ecologists have made important theoretical interventions in the interdisciplinary community of political ecologists, but the use of feminist methodologies and 'team-based environmental science' can be expanded. We argue that revisiting feminist methodological commitments is critical for furthering how feminist political ecology examines how, and in what way, power and privilege operate in the contexts where environmental knowledge is produced. We make our argument by drawing upon a multi-year, multi-sited project to describe how collaborative event ethnography (CEE) offers many possibilities to reassess feminist political ecology research designs. We show how the recognition of diverse and plural epistemologies are foundational preconditions to integrating feminist principles in feminist political ecology research. We find that integrating reflexivity, responsibility, and co-production in research designs create opportunities for, and challenges to, carrying out feminist political ecological practice. In so doing, the integration of feminist methodologies are critical to disrupting knowledge hegemonies and providing new modes of practicing feminist political ecologies.Keywords: Collaborative event ethnography, feminist political ecology, feminist methodologies, global environmental governance

Abstract: The author reflects on the experiences of teaching a Trans* Latinx studies course, where students initially expressed discontent with the syllabus for lacking legible trans subjects. By engaging with decolonial methodologies and theories, the author highlights the limitations of "looking for" (Lugones 2020) trans in traditional archives and theories. The author discusses the importance of embracing the nonsense within the pluriverse of affective belonging and recognizing the possibilities that emerge within the nonsensical and nonbinary theoretical subjectivities that challenge conventional understandings of transgender phenomena. Engaging with U.S. women of color feminist theorizing—rooted in Black, Latinx, Indigenous, and decolonial feminisms—the author discusses the importance of nonbinary thinking practices in confronting the epistemology of ignorance in trans studies. Drawing upon the works of various decolonial and trans* of color scholars, this paper explores the complex diasporic relationality of jotería as a way of existing within coloniality, offering a critical lens to examine the diverse dimensions of queer and trans Latinx life. Nonbinary thinking, in this context, is essential for learning from, alongside, and within oppressed trans of color knowledge, theories, strategies, and ways of existing grounded in particular cosmologies, geographies, histories, and cultures. It also represents a vital political strategy for avoiding and refusing discursive colonization.

In the global South there is potential for politics to marginalize the diverse perspectives of subaltern communities. Exploring ongoing and new feminist dialogues in the global South, this book examines the ways in which dominant epistemologies are challenged, unique identities formed, and the implications for the global feminist agenda.

1.Introduction: Feminism and Art in Political Space -- 2 Her-Story of Turkish Art -- 3 Feminist Aesthetics in Contemporary Art -- 4 Style, Aesthetics, and Methods in Feminist Art -- 5 Creating a Feminist Public Sphere: Three Modes of Feminist Resistance -- 6 Epistemologies of Feminist Art and Epistemic Injustices -- 7 Conclusion: Going Forward with Feminist Art.

At their essence, feminist epistemologies argue that traditional male epistemologies have systematically removed the voice of women from knowledge production, effectively barring women from being "knowers". How does the gendering of knowledge affect those with a particular perspective of viewing the world? This article explores the merits and limitations of a gendered epistemology by employing standpoint theory as a tool of analysis. Through the lens and context of the intersection of religion, gender, and Western academia, I trace the politics of knowledge production as it relates to Muslim women working within an Islamic paradigm. This article first explores gender as a category of analysis that came out of feminist epistemologies. It discusses the merits of allowing gender to be the primary and focal point of our knowledge, and consequently, how it has been employed within a particular Islamic paradigm. By drawing on the works of postcolonial theory, it then considers the limitations of such a process. The gendered epistemologies associated with Western secular thought – by placing gender as the primary category of analysis – have led to a uni-dimensional and monolithic understanding of what it means to be "gendered" for "Third World women", particularly Muslim women. I interrogate this notion of a gendered epistemology as the only way of knowing by suggesting that a cross-cultural and intersectional "set of perspectives that place the category of gender within the category of other frameworks of 'difference'" (Nye, 2003: 97) – in this case religion – pursues a more nuanced approach that is attune to a variety of epistemologies rather than a single unified gendered epistemology.

In this article, I explore the ontological and epistemological assumptions of the ethical universalism that constitutes the basis for international intervention. I argue grounding ethical decisions upon abstract normativity diverts attention from what is at stake in specific situations and may lead to self-appeasement and de-responsabilization. In order to re-imagine political agency in an interconnected world, we must engage in a reflection about International Relations ontological and epistemological categories. I explore how pragmatism (especially in Friedrich Kratochwil's understanding), as well as the work of philosophers of science and feminist metaethical philosophers, delineates pathways for a non-foundationalist conceptualization of how we know the world, how we relate to it, and how we may endeavor to change it as ethical and political actors. I conclude by advocating the cultivation of an ethics of responsibility based upon contextualized judgments and reflexivity rather than abstract universal claims.

Editor(s) Biography: Gita Chadha is a faculty member at the Department of Sociology, University of Mumbai, India. Her areas of academic interests are sociological theory, feminist epistemologies, feminist science studies and visual cultures. Her publications include Feminists and Science: Critiques and Perspectives in India, Vo 1 & 2 (2015, 2017) and Reimaging Sociology in India: Feminist Perspectives (2018). Renny Thomas is Assistant Professor of Sociology and Social Anthropology at the Department of Humanities and Social Sciences, Indian Institute of Science Education and Research (IISER) Bhopal, Madhya Pradesh, India. He is the author of Science and Religion in India: Beyond Disenchantment (2022).

In this article, I examine the seemingly incompatible epistemologies of sex offered by dominance ('governance') feminism and queer theory. While these bodies of work, especially when applied to US legal and political activity on prostitution, are commonly viewed as divergent sparring partners, I propose a 'convergence' of the two in the form of a revived and enhanced sex-positive feminism. If dominance feminism is the 'theory of no' to heterosexuality's male gender power, and if queer theory is the 'theory of yes' to the defiant possibilities of sex, sex-positive feminism is a 'theory of maybe': it examines practices of gender and sexuality in multiple contexts to find the ways in which heterosexuality can sometimes reify, and other times resist, the transfer of eroticised dominance and submission to political practices of patriarchy. After tracing the split between feminism and queer theory and arguing for a 'sex-positive queer feminism', I use the example of prostitution to consider some theoretical and practical implications of this shift in feminist lenses.

Cover -- Half Title -- Series -- Title -- Copyright -- Dedication -- Contents -- List of Contributors -- Foreword -- Acknowledgements -- Editorial Assistants' Reflection -- Introduction: Black Feminist Sociology Is the Past, Present and Future of Sociology. Period. -- Part 1 Revisiting Legacies of Black Feminist Sociology and How They Ground Us -- 1 Black Feminist Sociology: An Interview With Patricia Hill Collins -- 2 The Black Feminist Roots of Scholar-Activism: Lessons From Ida B. Wells-Barnett -- 3 The Radical Black Feminism Project: Rearticulating a Critical Sociology -- 4 The Language Through Which Black Feminist Theory Speaks: A Conversation With Jennifer C. Nash -- Part 2 Black Feminist Sociological Communities and How They Speak to Us -- 5 Reflections on Re-Creating Biological Race and the Entrapment of Black People -- 6 Centering Us: What Doing Black Feminist Sociology Really Looks Like -- 7 Nothing About Us, Without Us: Reinscribing Black Feminism in Sociology -- 8 #BlackGirlMagic and Its Complexities -- 9 Learning, Teaching, Re-Membering and Enacting Black Feminist Sociology at a Black Women's College: Love Letters to One Another -- Part 3 Black Feminist Sociology Epistemologies and What They Reveal to Us -- 10 Black Feminist Sociology and the Politics of Space and Place at the Intersection of Race, Class, Gender and Sexuality -- 11 Global Health and BFS: Diasporic Research and Interventions Rooted in Advocacy -- 12 Family Background and the Meanings of Economic Autonomy for Black Lesbian Women -- 13 "Kantsaywhere": Black African Women Inside the Australian Racial Crucible -- 14 Black Feminist Piety: A Framework for Engaging Islam in Black Feminist Sociology -- Part 4 Black Feminist Sociological Methodologies and What They Teach Us -- 15 Love, Loss and Loyalty: A Black Feminist Reading of Black Girlhood.

This article analyzes the intersection of Third Worldist materialism and decolonial epistemologies in the Arab world by focusing on Lebanese filmmaker Heiny Srour's decolonial feminist cinema in the transitional period of the 1970s to 1990s. It proposes to read Srour's disenchanted critique of masculine Third World nationalisms and Western feminism as a practice of worldmaking that is grounded within colonial-patriarchal modernity. Using Srour's own trajectory as an entry point into larger debates, the article reflects on what affiliation to third cinema means for crafting a cinema of liberation that reconfigures gender relations. Srour's Leila and the Wolves (1984) exemplifies such an expansive praxis of third cinema by combining a feminist historiography that centers oral tales, myth, and genealogies with a commitment to the armed struggle. The article concludes that Srour's decolonial feminist cinema functions as a pedagogical tool to build cross-gender coalitions necessary for the persistence of the anticolonial struggle.

"Feminist approaches to international law have been mischaracterised by the mainstream of the discipline as being a niche field that pertains only to women's lived experiences and their participation in decision-making processes. Exemplifying how feminist approaches can be used to analyse all areas of international law, this book applies posthuman feminist theory to examine the regulation of new and emerging military technologies, international environmental law and the conceptualisation of the sovereign state and other modes of legal personality in international law. Noting that most posthuman scholarship to date is primarily theoretical, this book also contributes to the field of posthumanism through its application of posthuman feminism to international law, working to bridge the theory and practice divide by using posthuman feminism to design and call for legal change. This interdisciplinary book draws on an array of fields, including philosophy, queer and feminist theories, postcolonial and critical race theories, computer science, critical disability studies, science and technology studies, marine biology, cultural and media studies, Indigenous onto-epistemologies, critical legal theory, political science and beyond to provide a holistic analysis of international law and its inclusions and exclusions. This interdisciplinary book will appeal to students and scholars with interests in legal, feminist, and posthuman theory, as well as those concerned with the contemporary challenges faced by international law"--

"Feminist approaches to international law have been mischaracterised by the mainstream of the discipline as being a niche field that pertains only to women's lived experiences and their participation in decision-making processes. Exemplifying how feminist approaches can be used to analyse all areas of international law, this book applies posthuman feminist theory to examine the regulation of new and emerging military technologies, international environmental law and the conceptualisation of the sovereign state and other modes of legal personality in international law. Noting that most posthuman scholarship to date is primarily theoretical, this book also contributes to the field of posthumanism through its application of posthuman feminism to international law, working to bridge the theory and practice divide by using posthuman feminism to design and call for legal change. This interdisciplinary book draws on an array of fields, including philosophy, queer and feminist theories, postcolonial and critical race theories, computer science, critical disability studies, science and technology studies, marine biology, cultural and media studies, Indigenous onto-epistemologies, critical legal theory, political science and beyond to provide a holistic analysis of international law and its inclusions and exclusions. This interdisciplinary book will appeal to students and scholars with interests in legal, feminist, and posthuman theory, as well as those concerned with the contemporary challenges faced by international law"--