Soy un amasamiento. Political Collectivity and the Problem of Identity (original) (raw)
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Mujeres de la comunicacion: a fundamental book in the discipline
Tapuya: Latin American Science, Technology and Society, 2021
The book "Mujeres de la Comunicación" edited by Clemencia Rodríguez, Claudia Magallanes-Blanco, Amparo Marroquin-Parducci, and Omar Rincón, presents to the discipline of communication the urgent need to listen to the theoretical and practical multi-voicedness of engaged communication scholarship and epistemologies coming from Latin America and the Latinx world in the United States. Often, the discipline has ignored, relegated it to the margins, or decontextualized the intellectual work coming from community praxis and committed research, particularly when it is produced in the Global South or by scholars focusing on marginalized voices. As the urgency grows for decolonizing communication studies, situated epistemologies and diverse points of enunciation show the relevance that they have always had: representing a pluriversal body of knowledge that reflects how people create, consume and live in our contemporary media and cultural ecologies. This oversight has caused some to believe that neoliberalism and its assault against academia in the last few decades has weakened the process of theoretical accumulation in Latin American social sciences. Some have even argued that since the McBride Commission in the eighties, there has been little original intellectual production in the continent (Santander 2012, 229). Nothing can be further from the truth, the powerful intellectual work presented in this book is a proof of the vast creative and theoretical activity in Latin America and the Latinx world. The real problem is that academia is stratified by geographical location, language of publication, race, gender, and factors, such as citation practices that impact the circulation of theories from women and from scholars from the Global South. Often, scholarship has to be "translatable" into Western epistemologies and dominant languages in order to be considered for legitimate disciplinary debates. This tends to further push to the margins relevant ideas that can actually revolutionize the way we study communication. This book is not only a way to approach the myriad of forms in which women scholars have shaped the discipline. Often practicing community-engaged scholarship, each of these women has a world behind her work, a multiplicity of voices that inform and complement her own voice. The authors of these 20 chapters reflect what Omar Rincón mentioned in his introduction: "everything is free, language, extension, style, way of narrating and form of argumentation" (p. 5). They present their work as collective knowledge, as political and social activism, as struggles for institutional change, as transformational dialogues across geographical, epistemic, and ontological planes. Facing such eclectic formats, from essays, life trajectories, interviews and chronicles, I would like to start with Argentina, highlighting Daiana Bruzzone's essay about the work of Florencia Saintout, where she addressed neoliberalism head-on, arguing that a robust theoretical
To gather is a political act. Whether a gathering is capable of eliciting the participation of those present is a sign of the underlying vision organizing a collectivity. The marginalization of persons and modes of thought within gatherings that stand in for the field of philosophy in the United States speaks to the politics of these acts. Their underlying vision delimits the fate of alterity in our discipline: the silencing of persons whose lives may necessitate or invite thinking ignored realities, inhabiting unrecognized traditions, and/or working with alternative methodologies, conceptual tools, and symbolic forms. The Roundtable on Latina Feminism, however, presents us with the potential for a robust vision. It critically fosters affective relations capable of withstanding the challenges of alterity and oriented toward building a collective vision for philosophical thinking. In philosophy (φιkοrοφίa), an essentially collective form of labor, the political is immanent to its unique critical and creative power. Western academic philosophy, however, confronts a particularly insidious obstacle to the collectivity it presumes: its practitioners' difficulty in grasping the fact that there is no shared vision making sense of its disciplinary unity. Despite the growing literature and clarity of voices helping us comprehend the historical and material conditions that contribute to the cognitive-epistemological difficulties in noticing the lack of a philosophical vision, there is little political and ethical force to these epistemic resources. Instead, we gather within the same university and classroom walls; under the same descriptive institutional categories and units; bounded by selective journals and presses; and together in national and regional conference centers and Internet sites. In other words, we habitually codify our functions and partake in normalized practices that serve to perpetuate the idea of a project that succeeds at accomplishing its epistemic goals. As practitioners in the field of philosophy we imagine ourselves " philosophers. " The reproduction of failed rituals in endeavors that sustain a mythical identity and cultural ties highlights the degree of social alienation within the discipline.