The Future Is Radically Open At Every Turn

 

Text selected by Ami Clarke

28th May 7-8.30pm.

We will have read, and be discussing:

Posthumanist Performativity: Toward an Understanding of How Matter Comes to Matter by Karen Barad text.


“It is hard to deny that the power of language has been substantial. One might argue too substantial, or perhaps more to the point, too substantializing. Neither an exaggerated faith in the power of language nor the expressed concern that language is being granted too much power is a novel apprehension specifically attached to the early twenty-first century. For example, during the nineteenth century Nietzsche warned against the mistaken tendency to take grammar too seriously: allowing linguistic structure to shape or determine our understanding of the world, believing that the subject and predicate structure of language reflects a prior ontological reality of substance and attribute. The belief that grammatical categories reflect the underlying structure of the world is a continuing seductive habit of mind worth questioning. Indeed, the representationalist belief in the power of words to mirror preexisting phenomena is the metaphysical substrate that supports social constructivist, as well as traditional realist, beliefs. Significantly, social constructivism has been the object of intense scrutiny within both feminist and science studies circles where considerable and informed dissatisfaction has been voiced.1

A performative understanding of discursive practices challenges the representationalist belief in the power of words to represent preexisting things. Performativity, properly construed, is not an invitation to turn everything (including material bodies) into words; on the contrary, performativity is precisely a contestation of the excessive power granted to language to determine what is real. Hence, in ironic contrast to the misconception that would equate performativity with a form of linguistic monism that takes language to be the stuff of reality, performativity is actually a contestation of the unexamined habits of mind that grant language and other forms of representation more power in determining our ontologies than they deserve.2 P2

The move toward performative alternatives to representationalism shifts the focus from questions of correspondence between descriptions and reality (e.g., do they mirror nature or culture?) to matters of practices/ doings/actions. I would argue that these approaches also bring to the forefront important questions of ontology, materiality, and agency, while social constructivist approaches get caught up in the geometrical optics of reflection where, much like the infinite play of images between two facing mirrors, the epistemological gets bounced back and forth, but nothing more is seen. Moving away from the representationalist trap of geometrical optics, I shift the focus to physical optics, to questions of diffraction rather than reflection. Diffractively reading the insights of feminist and queer theory and science studies approaches through one another entails thinking the “social” and the “scientific” together in an illuminating way. What often appears as separate entities (and separate sets of concerns) with sharp edges does not actually entail a relation of absolute exteriority at all. Like the diffraction patterns illuminating the indefinite nature of boundaries—displaying shadows in “light” regions and bright spots in “dark” regions—the relation of the social and the scientific is a relation of “exteriority within.” This is not a static relationality but a doing—the enactment of boundaries—that always entails constitutive exclusions and there- fore requisite questions of accountability.3 My aim is to contribute to efforts to sharpen the theoretical tool of performativity for science studies and feminist and queer theory endeavors alike, and to promote their mutual consideration. In this article, I offer an elaboration of performativity—a materialist, naturalist, and posthumanist elaboration—that allows matter its due as an active participant in the world’s becoming, in its ongoing “intra- activity.”4 It is vitally important that we understand how matter matters.” P3 (Karen Barad)

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