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Sign up or log in to bookmark your favorites and sync them to your phone or calendar. Create Your Own Event. Menu Schedule Speakers Attendees Search. Log in Sign up. Simple Expanded Grid By Venue. All Saturday Sunday. Friday , April 9. Welcome and General Information Hello! This is our first all virtual conference and we are excited that you are here! Please read through each of the sessions, abstracts, and speaker bios. You can check off whatever you are interested in and it will appear on your own personal schedule so that you remember what you're most interested in attending. We have also created a Slack group for this event to encourage people to continue conversations both within and after each panel. Slack will be the best way to contact me during the conference. We will post Zoom links to each of the sessions closer to the conference. These links will bring you directly to the session once they have started. You will not need to register for any of the Zoom sessions. You can reach her via message here or by email: slantz mit. I am available for any and all questions that may arise before and during the conference. The best way to reach me is DM on Slack or slantz mit. Welcome Information. Here, Rubin characterizes Bathers as an example of modernity that just so happens to be stuck in the early modern period. These nineteenth-century artworks have been studied through postmodern theorists, such as Michel Foucault, Judith Butler, and Eve Sedgwick. This paper seeks to push against such narrow readings by deploying postmodern theorists on gender, identity performance, and sexual surveillance that Rubin alluded to in her essay. Of course, there is a careful equilibrium to consider between efficacy and anachronism in the application of postmodern queer theory to early modern same-sex intimacies. I suggest that this picture can be located in geographical, legal, and social histories of same-sex persecutions in this physical area of the Florentine Arno. In so doing, this paper will produce a new reading of Bathers that combines premodern histories of sexual transgression, its control and persecution, with postmodern theories on sex, gender, identity, and spatial surveillance in an historiographical mode of critical queries. No one escaped. While Namboothiri high caste- Brahmin men took wives and mistresses,the antharjanam literally means indoor person:term used to call Namboothiri women was to be chaste and docile:it was this presumption that Savitri would demolish. Could it liberate women? Was she ashamed or proud of her choices? Was she a victim of her own choice? Why her story could not be erased from history? The paper attempts to define radical love through her story and the relevance of it across boundaries by critically examining the archive and the recent scholary and literature works on her life. For its innovations and new perspectives, his cinematographic art has been defined as a work that 'cultivates a naturalism that destroys the usual bourgeois customs. The following questions answer some of the questionings around the transgressive and the figure of the trans subject in Almodovarian cinema and the early Modern theater: For what purpose is the trans subject incorporated into the theatrical and film narrative in Hispanic culture? What roles and functions are assigned to the trans subject? How is the development of this subject: evolutionary, progressive, regressive? Eunuchs were an essential part in many empires across the world, from China to the Persian Empire and the Hellenistic Kingdoms, as they purportedly could lead, among other things, administration, military campaigns, and political decisions. However, in this paper I shall examine their actions and interactions in the framework of the Late Classical, Hellenistic, and Persian courts and through specific historical figures I will attempt to investigate the strong influence that some eunuchs had over their masters and the whole court society. Historically recorded eunuchs like Bagoas could help us better understand to what extend could they affect these kings. Can we really talk about lovestruck puppet-kings who would alter themselves and the whole royal status quo blindfolded or is it about historical constructions? And, finally, how royal love for someone neither male nor female could reshape sexual norms and identities and scandalize the contemporary concept of masculinity and effeminacy? His research interest are the development of the 'miss behave' woman in the early Modern Literature. Currently, he combines contemporary gender studies with Spanish literature in order to understand how the female character I studied Archaeology in the University of Ioannina Greece and now I am Master student in Classical Archaeology same university with special interest in gender and sexuality in antiquity, anthropolgy of the body and religion in ancient world. Currently I work as a pre-school educator Anne Mary Shaju A student of history who takes special interests in gender,subaltern and oral history. These interests has always created curiosity in tracing the past critically and figuring its relevance in present society. Currently pursuing masters in history at University of Delhi. You can contact He holds a B. Aidan is the recipient of a Friday April 9, pm - pm EDT. Graduate Student Panel. It is also the ideal love for all Christians regarding their love for God and their love for other humans. Within the 40 pages of Revelation, salvation and with it the radical, eternal, and all-powerful love of God is only promised to those who reinforce harmful, stereotypical roles for women. Radical love, which is meant to transcend all barriers and reshape our relationships and existences for the better, is used to abuse in this context. My paper utilizes feminist and postcolonial thought to peel back the metaphorical layers of Revelation as a piece of apocalyptic literature. These roles exist within a story seemingly written about the dangers of the Roman Empire and sex. Postcolonial readings of Revelation establish the book as a warning against the notion of empire itself, in all forms and all cultures, and reveals some negative imagery of female sex to be a stand-in for capitalism. To truly read Revelation as postcolonial, we must remove the misogynistic barriers that keep women from receiving and giving radical love in the Christian faith, as postcolonialism is inherently anti-patriarchal and anti-capitalist. Even after reading all the self-help and negotiation books, they can find; they are met with the various tropes attributed to them as Black women. In negotiations that are value-based or distributive, Black women have to contend with racialized and gendered tropes that deem them unworthy and less deserving. Studies have shown that in salary negotiations hiring managers do not negotiate with Black candidates. If Black candidates do negotiate, it leads to lower salaries. This is exponentially significant for Black women as they have to navigate unfair stereotypes, racial and gender biases. Hence, traditional modes of teaching and preparing individuals for negotiations need to evolve and integrate an intersectional approach. It is far time that we move beyond the Mammy, Jezebel, and Sapphire archetypes, especially in negotiation. Two years later, Aretha Franklin released the arguably wider known cover of this tune, but with a major adjustment. But what of the aforementioned command? Why would she put something so taboo, so explicitly sexual, in a song about wanting respect? Black women are aggressively objectified; the aforementioned artists know this, and in turn subvert sexualization by using it for their own gain. These women rappers help perpetuate the idea that Black women created, and Audre Lorde talked about: the radical idea of sex as respect, freely given if the women so please, but requiring something in return in order for her to maintain some level of independent status and store Self power where she can, either pleasure or income. In this way, they are introducing their listeners to a remarkable new tool, wielding the ability of pleasure to beget pleasure within the oppressive system that dominates them. Stories are meant to educate, entertain, and communicate valuable information while transmitting cultural values and traditions. They also contribute to individual understanding of the past, present and future, thereby ensuring cultural survival as knowledge passes from one generation to the next. As such, stories are a powerful means of information sharing. Because many Indigenous cultures utilize storytelling, particularly the sharing of myths and legends, to interconnect generations of Indigenous peoples to their ancestry, despite both the historical and contemporary colonization of their nations, Indigeneity can act against systems of domination. By making visible Indige. Speakers Darian Rahnis. My research examines storytelling as a method of decolonization and resistance against United States empire through the increase of visibility by and for marginalized and excluded populations Morgan Easterly Morgan is a first year in the Tufts English department, studying postmodern critique and theory, critical literary theory, feminist gender and sexuality theory, and philosophy. Krystal-Gayle O'Neill Ph. Student, UMass Boston. She is also an Adam Smith Graduate Student Panel , Sunday. The story of how and why the ethnographer was born recited by her mother leads her to wonder if one must work at earning kinship, either biological or adoptive. The ethnographer realizes that she had to earn those kinships even if the price is to be born a boy, a fate that is out of her control. Malikah is a collective of women of color trainers, organizers and facilitators that are dedicated to building power for self and community by resisting all forms of gender-based violence. The Spirituality Series creates space for advancing the goals of: a deepening understanding of the life stories of female historical figures in Muslim community history; b reflecting on the Divine Wisdom that frames their lives; c deriving strength from their example of survival and influence; and d discussing strategies to revive and honor their legacies in community consciousness through individual and collective action. Each session roots itself in the healing and generative power of storytelling and narrative sharing that connects past, present and future. Within the context of uplifting the various experiences of Muslim womanhood, we create space to explicitly links the legacies of our foremothers with the inequities, injustice, and violence often experienced by women- and historically challenged by women- within and outside Muslim community spaces throughout time. We wish to normalize the acts of naming and reflecting on the ways these dynamics are intimately related to experiences related to mental, physical and spiritual wellness. Indeed, in the tradition of liberation and feminist psychology, our group holds that acting for social change is also integral to wellness. The group is currently comprised of members from over six countries, is inclusive of multiple faith traditions and is led by Muslim mental health professionals. Ultimately, I suggest that this reading practice might contribute to a larger political project of reimagining a capacious lesbian identity founded in difference, not sameness. This paper represents an attempt to reach out across time to lesbian history, in all its differences, as an act of love. Beautiful bodies but no account of the brilliancy of their brains. For we were all crazies and held no shame. Black matriarchs. These were women with far more complexities than the world would ever understand. Courts no longer regarded my mother as Keisha, Ruth Ann was the real mom. Saidiya Hartman, Natasha Tretheway, Audre Lorde, James Baldwin, and Ta-Neihisi Coates engage in this form of life writing which interweaves intergenerational, inter-intra- racial tensions, and memory themes as I often do. This is a piece I wrote considering my biological mother who was Black and schizophrenic; and therefore deemed an unfit mother, my sister and I both were removed and forced to live with different grandmothers, through this experience I discovered the precarity of Black womanhood. The writing connects theorists such as those aforementioned and others such as Patricia Hill Collins and bell hooks quotes in the narrative to expound on their theories and provide a critical creative approach to autobiographical writing. Her research examines African American autobiographies as a literary She is interested in the way ordinary Burmese citizens interact with images to reimagine the sociopolitical pasts and sense the futures. As an ethnographer, she approaches her scholarship She holds an Ed. Julia Golda Harris Harvard University. She studies queer and lesbian communities in the late 20th century, with a particular interest in nightlife. Further, state-sanctioned murders of Black people, and Black youth in particular, have been met with calls for abolition and for social work to have a central role in interrupting carceral systems e. Despite robust research, abolition has consistently been met with an even greater skepticism of its feasibility and necessity e. In this conceptual article, we call on the lineage of Black Radical praxis to focus on how we--as social workers, scholars, and advocates--can practice toward a liberatory future that centers critical love in the meantime, in between time ross, , especially for those communities consistently failed by generations of social work reforms and social movement cooptation e. Therefore, this paper will describe and explore: 1 What is in the meantime, in between time work and who is contributing to this work? From this frame, we offer a set of provocations: How can social work and social workers meaningfully empower—rather than police—Black youth and their communities? How can social workers learn from, support, and honor the ancestral work of Black radical traditions? Mindfulness educators, committed to dismantling racism and white supremacy, will find an accessible guide for teaching liberatory mindfulness, a pedagogy that disrupts domination, oppression and hegemony while simultaneously developing the vision, skills and pathways necessary for liberation. The intended audience includes critical educators, mindfulness educators, antiracism educators, contemplative scholars, teacher educators and social justice activists. Eight primary principles are offered as a framework for understanding and enacting mindfulness as a pedagogy of liberation: 1 Critical; 2 Antiracist; 3 Decolonial; 4 Embodied; 5 Interbeing; 6 Radical Love; 7 Active Hope; 8 Solidarity. These principles, along with the Guidelines for Liberatory Mindfulness Educators, provide a suggested framework for critical educators who want to engage mindfulness in their teaching practices. The guidelines are designed to be adapted and modified for diverse cultural and geographical contexts. The final section of the paper offers practical reflection and analysis tools for educators, activists and mindfulness organizations engaged in the work of liberatory mindfulness. More so than existing conflict resolution methodologies, restorative justice, particularly its values of interconnectedness, respect, and honesty, speaks to the multilayered social, emotional, psychological, and ethical foundations of lawyering for law students, legal professionals, and anyone passionate about systemic legal change. I argue that law schools should incorporate restorative justice as part of robust, relevant, and holistic legal training, so that students are better prepared both personally and professionally to address the complexities of modern-day legal challenges. First, I explain the significance of restorative justice education in law schools for students, particularly for the long-term sustainability, well-being, and effectiveness of aspiring social justice advocates. Next, I address the challenges and best practices of restorative justice legal education, based on current scholarship and existing law school models. Lastly, I briefly discuss the present context and future possibilities of restorative justice education in the law given the ongoing Covid crisis. To do this in the present context of the United States demands profound, large-scale transformation. In the years since the election of President Donald J. Trump, civics education has garnered increased attention as the latest iteration of using education as the panacea for a number of societal issues: poverty, mental health, discrimination, and now the failures of our supposedly renowned democracy. In this paper, I aim to create a vision of a civics education that is informed by and serves to further the values of restorative justice. By developing a more thorough understanding of history, focusing on the local and cultural context of the students, and harvesting their imagination and vision, a restorative civics education can prepare students to facilitate this much needed interpersonal and societal transformation. The convergence of the fields of restorative justice and civic education creates principles for learning communities and curricula that equip students to deeply understand and transform their environments. These ph. Jennifer Cannon, Ph. Cannon has been teaching in the field of social justice education She is working towards a PhD in Social Welfare at the Hello from Boston! It's wonderful to share this space with everyone. I'm a third-year law student at Northeastern University. She is particularly interested in the ways in which the philosophy of restorative justice can lead to more equitable education settings that emphasize relationships Demond Hill Ph. Student, University of California, Berkeley. My name is Demond Hill and I am a Ph. Her art and praxis address migration, gender justice, climate change, racial equity, and sexual freedom. Her practice boldly reshapes the myths, stories, and cultural practices of the present, while healing from the wounds of the past. Her work serves as a record of her human experiences as a woman of color embracing joy, sexual pleasure and personal transformation through psychedelics as an antidote to the life-long impacts of systemic racism. Her signature mark-making embodies the perspective of a first-generation American Latinx artist with Afro-Latinx roots who grew up in Oakland, California during the birth of hip hop and the crack cocaine epidemic. Favianna's practice includes visual art, public art, writing, cultural organizing and power building. She leads meaningful collaborations with social movements that lead to resilient and transformative cultural strategies. In addition to her expansive studio practice, she is the co-founder and president of The Center for Cultural Power , a national organization igniting change at the intersection of art, culture and social justice. In , Favianna received the Robert Rauschenberg Artist as Activist Fellowship for her work around immigrant detention and mass incarceration. In , she was awarded an Atlantic Fellowship for Racial Equity for her work around racial justice and climate change. An artist entrepreneur, she has co-founded various institutions, including the EastSide Arts Alliance, a cultural center and affordable housing complex in Oakland, CA, and Presente. She is currently working on a short form, web-based series about sex and consent. Her practice boldly reshapes the myths, stories Saturday , April At the same time, globalization of new gender ideologies has situated the emotional experience of love as an important element of modern selfhood, one which is prized in newly formed companionate marriage ideals which emphasize love as the central tie between spouses. These ideals also provide an avenue for understanding non-normative relationships, particularly lesbian relationships. Looking at two case studies - one of a lesbian couple and another of a single queer woman in Karachi - this paper examines the ways in which queer women in Karachi express love as an emotive experience, and how such an emotion is related to their own processes of identification. By expressing love in classed and gendered ways, queer women in Karachi not only show an absorbing of globalizing notions of expressing love, but also challenge it in important and unique ways. This paper argues, therefore, that love is both an avenue for liberation and also a potentially homogenizing force. How do they interpret their spiritual and sexual practices in relation to their Muslim identity? Situating the experiences of LGBT Muslims in Turkey within the global context and literature, this research shows the ways in which LGBT Muslims have developed creative approaches to the tensions that exist between Islam, sexuality, piety and spirituality. In what follows, I first examine how the bond between spirituality and emotional attachments to Islam has provided empowerment which I argue that as 'erotic power' enabling the participants to embody creativity for their identities Lorde Secondly, I address transforming the self and identities into 'mestizaje' through indicating their relations with the constant negotiation and emotional ruptures as part of spirituality. In doing so, I attempt to elaborate how to observe mestizaje, 'the new hybrid' and 'a new category of identity' among LGBT Muslims in this study. Overall, I would argue that adopting creativity at the sites of spirituality, piety and sexuality paves the way for reconciling with Islam for LGBT Muslims in Turkey. Her research interests revolve around queer cultural studies, trans and queer activism and resistance movements in India. She Co-Chairs Her research focuses on emerging networks of queer women, trans men, and nonbinary people in Karachi, Pakistan. Looking at shifting gender norms in the region, Hafsa explores the ways in which young Zeynep Kuyumcu Sabanci University. Zeynep Kuyumcu is a graduate student at the Sabanci University in Istanbul. Saturday April 10, am - am EDT. Womanism, Black feminism, Black studies, and Black psychology have all been theorizing around the material reality of Black people. The intersection of this dialogue has become an intellectual investment of mine. Alice Walker proclaimed, anything we love can be saved, prompting me to deeply interrogate what it means to not just love but to love radically. This paper theorizes love under white supremacist- imperialist- capitalist- patriarchy. Within this context, my inquiry on love is sparked by three major questions: How do Black women love themselves and others? How is that love defined or coded? Who is or isn't coded into love? How does that love turn into calls for radical political action? In exploring these questions, this paper reviews the ways in which various Black women conceptualize and make love actionable across time and across mediums. More specifically, this paper puts bell hooks, joy james, alice walker, jennifer nash, nina simone, the combahee river collective and more in conversation to answer the question.. In what ways can love be used to remake the world? This presentation uses the writings of radical Black women to conceptualize love as healing and transformation centering the work of queer Black women. Revealing not only the political implications of love but also a Black feminist and womanist pedagogy of love. Working with three communities in Montgomery County, each of which grew out of Black enclaves formed by the formerly enslaved and continue to contest the desecration of their last remaining vestiges, Plans to Prosper You sought to impose a revisionist intervention within the visualization and narration of local Black life. In her recent monograph Political Life in the Wake of the Plantation: Sovereignty, Witnessing, Repair , Thomas asserts that the reparative potential of this archival modality lies in its capacity for and commitment to authentic, intersubjective love and lovingness. Moreover, Thomas demonstrates the ways that these same archives render visible the colonial machinations that undergird the exclusionary practices of statecraft in the historical record. Thinking with this work, this paper offers a meditation on the multifaceted role of love in the research of, curation of, and reaction to Plans to Prosper You through the lens of affective archives. I posit that through affective archives, the radical and decolonial possibilities of love have the power to renegotiate the interpretation of the intricacies and intimacies of Black life. Here as elsewhere, Black studies frameworks buttress Chicana consciousness, demonstrating a complementary radical love across difference at the analytic level. Aguilar invites the projection of object status upon the surface of her body to refract the normative gazes that would dismiss her as unlovable or undesirable. They also leverage photography itself, and the archive it forges, as prostheses for her radical self-love. Speakers Breya Johnson Radical Black feminist and womanist scholar. Research topics: radical love, ugliness, disposability politics, and reproductive justice. Jay Buchanan Jay Buchanan is an emerging performance theorist, poet, and historian of modern and contemporary art. His work engages object performance, broadly conceived. Jay is Managing Director of Idiosynchrony, a podcast qua Delande Justinvil Delande Justinvil a third-year doctoral student whose interests lie at the intersection of biocultural anthropology, cultural history, race and science, critical geography, and Black study. What Love Makes Us Do? Inspite of all the differences these two women are bound by the common structure of subordination and oppression : patriarchal dominance. The paper thus attempts to engage with the lives of these women and evaluates their subversion of patriarchal norms via exercise of radical love. While clearly the source of this love differs for both these women - love creates the same end goal : subversion of established norms. For the former, it is God. For the latter it is the unborn child of her womb. However, while the paper hopes to define radical love through the lives of these two women - in the process it also hopes at raising questions about boundaries of radical love and how we must evaluate them. Is radical love only constituted and articulated in the purpose it serves for the oppressed Meera, Lajjo or is the definition of radical love subject to interpretation in relation to the oppressor? And lastly, does radical love present the threat of legitimizing one form of violence while dismantling another? Or love excludes all premises of violence? Representation matters -- these words have been one of many recent rallying cries in support of many underrepresented groups in English-language theatrical traditions. Autistic Representation in theatre is still heavily skewed by the majority of neurotypical playwrights and actors whose work has been allowed to stand in for Autistic voices, and this presentation will explore the effects of this skewed representation. For Arendt, sharing in a common world through speech and action is vitally important for human life. Participating in a shared world, however, involves much more than testimony. Rather, it includes a whole range of participatory activities, many of which are distinctively epistemic. I argue that these participatory activities are sites of potential vulnerability when they are elided by legal apparatuses. This is particularly true for persons who are refugees, who are obstructed from participating meaningfully in public speech and action. The epistemic injustice suffered by persons who are refugees is not only testimonial in nature — rather, the basic capacity to share in a common epistemic world is at stake. Therefore, as Serena Parekh argues, correcting for the epistemic harm of displacement should not focus narrowly on increasing the credibility of testimony by persons who are refugees. Including Arendt in the conversation about the scope of epistemic injustice better equips us to direct attention towards epistemic activities that are often overlooked in favor of more conventional cases of communicative exchange, including cases of misattributed credibility testimonial injustice or deficiencies in epistemic resources hermeneutical injustice. We had conversations with fifteen individuals in our own care networks to reflect on forms of care they experienced in with the goal of building collective memory and unearthing another network of care. By discussing our reflections on these interviews with each other, we sought to identify key themes and different scales of care that touched those with whom we spoke. These collective observations are compiled in a book organized by insights into the foundations of care, definitions of care as self-maintenance and self-development, care for others and systems of care. We found the process of culling this body of knowledge to be as powerful as the insights into care networks we encountered. Melissa Q. Often in collaboration or community, her work is concerned with creative presence and the interdependence of memory and imagination in healing after state violence. Her research interests lie at the intersection of gender and power. She is interested in exploring history through alternative archival methods like oral history and folklore - areas in which I'm interested in how emotions like regret can inform us about our political responsibilities. My research draws from social epistemology, feminist philosophy, moral psychology, and the work of Iris Marion Young Saturday April 10, pm - pm EDT. The guest house, which functions also as a funeral parlor, helps bury those whom the graveyards and imams ordinarily reject, such as prostitutes. The guest house is also an animal shelter. Preciado, queer potentiality, indeterminacy, emancipation The epicene novel asks us to imagine ungendered or ambiguously gendered protagonists, or to adjust to new uses of linguistic gender. By supplanting normative systems of language and identification, literary epicenity challenges the reader to think beyond binary configurations of gender. As a materialist feminist endeavour, the epicene serves as proof that bodies still breathe, storyworlds still unfold, and language still sings without essentialising laws of gender. Preciado, and builds on the critical work of Anna Livia and Annabel L. Kim into anti-identitarian feminist writing. And what can they tell us about the role of love, joy and care in contemporary theories of change, especially when those theories are put into practice or praxis? While radical love is undeniably at the heart of myriad liberation movements, to what extent, this paper will ask, is love a prerequisite for ethical inclusion and the extension of rights? In exploring these questions, I will draw on examples from activism, philosophy and ethics, as well as poetry and literature. For this reason, I argue that art and poetry are integral to the process of cultivating an applied practice of radical love, especially one that serves theories of change with the objective of total liberation. Please note: This paper will focus predominantly on human-nonhuman relations, but in the later portion of the presentation, I will draw explicit connections between animal liberation and liberation struggles more broadly. It's a pleasure to share this space with all of you. My areas of interest include feminist and queer theory, postcolonial anglophone literatures and environmental studies. I received my BA in English from I work primarily with queer and disability literatures in French and English. My research interests include epicene literature, queer theory, materialist feminism, autofiction Her research areas include environmental humanities, contemporary poetry and critical animal studies. She received an MFA in creative She specializes in macro level social work practice, and is interested in program planning and development for youth and families needing mental health care and in uplifting Indigenous experiences within the field of social work and beyond. Meanwhile, there is mounting empirical data highlighting how these concepts are riddled with injustice and inequity and revealing how each one is both a myth and a weapon. In addition, there are pervasive issues of harassment, discrimination, and exclusion that plague the STEM fields. Now a growing body of research suggests that the culture and climate of STEM fields could be a contributing factor in the systematic oppression and loss of students from marginalized populations. To consider these issues through an intersectional lens, this comparative study asks: how do queer and trans students of color in STEM programs experience their campus climate, how do queer and trans people of color QTPOC who are graduates of STEM programs remember their experience of the campus climate, and what do these graduates think could have improved their experience. Such efforts to illuminate and eliminate institutional barriers through an intersectional lens, could help to ensure that the next generation of STEM professionals are better equipped to address the most pressing scientific challenges of our time. Standards for conflict response in education usually prioritize preserving existing systems and relations, which can come at the expense of individual and collective learning. Then, I will suggest a new conception of forgiveness, one that combines more recent work from moral theory with insights from queer theory, to generate practices that may function as a process toward radical love. Finally, I will consider how this new conception of forgiveness may afford teachers and students, post-conflict and including acknowledgement of wrongdoing, shared practices and context-responsive ways forward. I invite educators to consider how these very characteristics show up in our classrooms and more importantly within ourselves. My dissertation explores the implementation of contemplative practices such as compassionate listening, meditation, journaling, and mindfulness within a social justice, anti-oppression pedagogy and curriculum. Viewing my data through a white supremacy cultural lens has provided me an opportunity to move beyond the surface, not only of my data but of how I present and teach social justice overall. I propose that we as educators begin with ourselves and invite students to do the same, to begin with self-reflection and self-compassion while we increase our awareness of our complicity, assumptions, and internalized systems of oppression before we look outward at what others are doing or not doing to reinforce systems of oppression. Despite increasing research exploring multiple anti-oppressive approaches to training, limited research has included the narratives of graduate social work students that wrestle to integrate a praxis of radical love through unsettling reflexivity and autoethnography. In this paper presentation, we will define praxis as a continuous process of engaging in critical reflection and critical action in the context of radical love embodiment. Additionally, we will share more in-depth about our autoethnographic narratives that integrated unsettling reflexivity. This has been described as an unwavering commitment to be in discomfort while disrupting historical and sociopolitical oppressive ideologies including colonialism, capitalism, white supremacy, patriarchy, ableism, xenophobia, racism, adultism. Rather than, positioning reflexivity as a self-indulgent telling of honesty or humility that replicates white colonial emancipatory constructions, unsettling reflexiv. Speakers rabiatu orlandimeje. R Rachel. CT Catalina Tang Yan. My most recent publication Andrew began their career as a classroom educator and, prior to museums, worked for schools, districts, and universities across the U. Currently, Abigail is pursuing her doctoral degree in Global Inclusion The line of division violently separates islanders according to ethnic, religious, and linguistic categories. The amount of Cypriot literature responding to these traumas is gradually increasing and, with it, the publication of writing by Cypriot women is starting to outnumber that of men. The purpose of this paper is to engage with contemporary authors from the island to evaluate how they expose the misogynist undercurrents within colonialist and nationalist discourses — while also offering literary tools of resistance. Often overlooked or dismissed as of a retardataire sentimentalism, I argue that these works demonstrate a then-current embrace of the language of love and emotion as forces for revolutionary change. As much as scholarly accounts have emphasized fear, vengeance, and paranoia as guiding the behaviors of French men and women during the period of revolution, many revolutionaries drew on the philosophy of the deceased Jean-Jacques Rousseau and asserted that love would be the foundation of their society. Art representing scenes of love was considered capable of enjoining the public to political cause; the depicted affections, it was hoped, would be mirrored by the viewer and in turn transferred from his or her spouse, child, or friend to the nation, from amour to amour de la patrie. In their material, scale, and subject matter, they refuse formal and narrative completion, remaining thematically open enough to be embraced by any regime. In addition to reflecting new revolutionary cultural attitudes about love, these sculptures embody an aesthetics of revolution: one adaptable to the shifting tides of politics. Around the mid-nineteenth century, and more significantly in the year , a group of poets established themselves as the torch-bearers of a movement of homosexuality in poetry. They have come to be known as the Uranian poets. This short-lived movement included Lord Alfred Douglas, Bosie, the lover of Oscar Wilde, and hence the latter's trial. This paper examines the theme of homosexual love in the poetry of Douglas, which happens to be intertwined with religion, relations and politics. Since the works stand in an order of poetic tradition which is preceded by Romanticism and a large period of the Victorian era, they also hold a significant value to literary criticism of the style and form. Speakers Daniele Nunziata University of Oxford. Her research focuses on 18th- and 19th-century European art, with particular emphases on theories of perception, questions of finish, historical revivals Kriti University of Arizona. Her interests include: British Romantic Poetry and Periodicals If we recognize that protecting the work of revelation is an essential to living in radical love, then our current public theology frameworks like the imago dei framework must be adjusted to best justify the advocacy work we are called to do. Ultimately, we exist in a world in public crisis, and only by living into the actual imago Dei and recognizing our own agency to co-create solutions with God can we reimagine the imago Dei for meaningful use in activism. Can we live radical love through activism by loving squirrels? We silo knowledge through written communication in particular ways, and Spivak and many other postcolonial scholars and theologians have their own anthropocentrism which privileges human communication as a means of shifting hegemonic norms. Before we can reframe our whole cosmology as one of radical love, in order to transform traditional activist frameworks, we must begin to ask questions about the creation and communication of knowledge and what that means for scholar-theologians. The warmth and joy experienced by Ofri and Herman is shattered when the two get lost in the woods one day. More recently, feminist scholars have expanded the frame of entrepreneurial research to include social change efforts Calas, Smirch, and Bourne, ; Clark Muntean and Ozkazanc Pan, This paper builds on this view by exploring entrepreneurship as an expression of radical love and resistance. Through the engagement of intersectionality theory and feminist field methods focused in two, legal cannabis markets, including Boston, Massachusetts and Boulder, Colorado, this work brings voice to the lived experiences and motivations of women and minority founders. I explore how this activist identity serves as a critical strength in the startup process, despite the myriad challenges of entering and legitimizing this once black-market drug. Radical self-love a rarity among elderly, widowed women, especially in the Indian context, because of body-based hierarchical discriminations that are intricately connected with gender and age is majorly undiscussed. Somalata and later granddaughter Chaitali, alongside fostering a culturally unconventional radical bond of community, female solidarity, and self-empowerment across generations. My research is rooted in feminist theory and methods and examines diversity, equity and inclusion in entrepreneurship. I am currently writing a dissertation that explores social equity in the cannabis industry in Massachusetts. I love connecting with other students and scholars that I study modern Hebrew literature and in particular, investigate representations of aging, and the intersections of aging, gender, and the nation. Courtney Steininger is an MDiv senior at Princeton Theological Seminary, where she has focused on religion and society, as well as World Christianity and the history of religion. She is especially interested in the intersections of eco-theology, feminism, public theology, and questioning Madhurima Guha Hi everybody! I am from Kolkata, India. Cinema, literature, music, culture, food are few things that I can talk about the whole day, but I am also completely up for Using my mentors' council's skillset and wisdom, I am setting out to establish the My Brother's Keeper chapter on campus. I hope to invite MBK cohorts to discuss the merits of this program and how elements of the 6-mile stones of the MBk program will impact them. The data available on black and brown students, particularly men of color, is less than flattering, so I hope to find ways to level the playing field and provide opportunities currently unavailable. When looking to establish organizations like these, it must be based on institutionalization and not personality-driven. If we can get community buy-in from both internal and external forces, and we execute a multi-year plan, coupled with a compelling mission, we have an opportunity to make a difference and lasting change. While increased critical attention is being paid to the lack of intersectional awareness within ACT UP during their early years, such acute attention continues to place ACT UP at the fore of grassroots organizing while other community-based programs remain in the periphery. Within a broader geography are examples of how to meet the immediate needs of PWAs who lie at various intersections. These examples entail a harm reductionist approach to mutual aid that addresses condition over behavior. Broadening the scope to focus on these responses provides a needed shift away from the dominant narrative of AIDS-related care and activism. As the theme of this conference emphasizes, radical love is represented in the histories, stories, and traditions of ancestors and peoples. Guided by those lenses, I explore and analyze the presence of Radical love in the work of several BIPOC artists, activists, and mental health specialists in my community via their work and narrative interviews. Through the exploration of this art and work, my findings demonstrate that BIPOC communities know how radical love feels, looks, tastes, smells, and sounds. Findings also show that artists and activists make the dimensions of radical love visible in their work. Throughout time we have used the platforms available to plant and see Radical Love Bloom. In this paper, I illustrate how my community has known radical love, experienced radical love, and is living radical love. It is a form of resistance, knowledge, experience, existence, and art that is possible to trace across contexts of work. I discuss the implications of tracing the presence of RL through art and work, including implications for wellness and mental health, as it is crucial to tangibly see and feel the history of Radical Love that is present all around us, but is too often sublimated in US education and the dominant culture. Through this analysis, I show how Radical Love is us—it has been, and it will continue to be. And how about think about history. How about shadow. The questions she raises are at the forefront of current critiques within disability studies, specifically the failure to account for the lives and contributions of people labeled like Rabe cognitively delayed. Within the wider epistemic erasure of cognitively delayed communities the rare moments of visibility they are afforded have overwhelmingly been ones that they have not authored or coauthored, and in which they are often reduced to victims of systemic neglect and violence. Burghardt my project seeks to center these knowledges and their re-envisioning of intimacy, community,. A centerpiece His work revolves around queer geographies and activist research. Some of his specific areas of interest include: the socio-technical impact of the AIDS crisis in the Marlene Palomar is from Montbello, a neighborhood in Denver Colorado. She recently graduated with her master's degree in Counseling, specializing in Couple and Family Therapy. Sunday , April With the outbreak of Covid, the artistic profession of Intimacy Direction within film and theatre hit a brick wall. As theatre performances and training moved online, so too did the need for trauma informed guidance on handling intimate moments within virtual scene work. Though the element of touch has been removed in online scene work, this study asks: how do we explore and build intimacy between remote actors? The study uses interviews to examine four students in a single class at the college level working with romantic heightened text. The aim is to identify what specifically hinders intimate connections online as well as what elements may promote deeper connections between virtual scene partners. Findings showed that, despite numerous disparities with online theatre, aspects of a virtual setting allowed for intimacy between students in their work that might otherwise not have been achieved in person. With this proposal, I intend to share my findings from my pilot research project on virtual intimacy within theatrical scene work. I believe in building bridges and while online connections may not be ideal for everyone, I believe in the potential it holds in bringing previously disenfranchised people together. My goal is to inspire my audience at this conference to seek the potential in the virtual world of education and to promote methods of healthy connection between students. In times where we stand together but standing apart, I hope this research can help students and teachers alike in fostering meaningful relationships online. In key VIS of the MeToo era, survivors chose to move beyond the personal and include messages of hope and strength to others like them. This paper will delve into how survivors of sexual violence have reimagined the possibilities for a VIS, and the underacknowledged role that these statements have played in the movement. VIS remain problematic, but in the MeToo era have succeeded in addressing the long-standing stigma and silencing that survivors experience. Taking into account the inspiration and empowerment that VIS offer to the survivor community, as well as the prejudice that they reinforce, this paper will question what teachings they might offer us about reforming the criminal justice system to better meet the needs of survivors of sexual violence. For every hundred people who are assaulted, less than one receives a conviction for their assailant. The MeToo VIS can be seen as a form of radical love because survivors used their legal opportunity to speak to and for the many others who were barred from this level of recognition. We must question if that is the outcome we desire. Might there be a way to honor the accomplishments of the MeToo survivors while working towards a restorative justice system that could be more healing for all? This paper will engage with these quandaries and offer a vision of a path forward, rooted in radical love and justice. I argue that zines offer a way to process emotions that are difficult to voice or express through language and provides community that talk therapy does not do. By making and sharing a zine with your community, as Alison Piepmeier discusses, you are adding your own voice to a wider conversation on that topic. Both the creators and the readers of zines benefit from this community which makes the bond between them stronger, thanks to zine creators willingness to share very personal accounts that reaffirm the individual. This affirmation is very important in individuals with a history of trauma since it supports them in knowing that they are not alone in their situation. Analyzing my zines along with other zines provides a bridge to the community of zine makers and proves that other creators have found zines to be fruitful for healing and dealing with their own trauma and more broadly their mental health. Zines allow for one to express themselves and share their story in a format that is best for them. This activity grants zine authors the power to decide what and how they share information. This paper illustrates that zines do not have to be formally recognized within the field of art therapy and trauma therapy but should be discussed more in alternative spaces as a way to process and heal from trauma, especially if one does not have access to mental health services. Mira Revesz is a candidate for a M. She is also a teacher and mentor at a therapeutic boarding school for bright teenagers who have struggled emotionally. She believes deeply in the power of literature and is passionate about Their current research Arlen Hancock Emerson College. Arlen has trained with Intimacy Directors and Coordinators on the Sunday April 11, am - am EDT. When we choose to love we choose to move against fear—against alienation and separation. The choice to love is a choice to connect—to find ourselves in the other ' hooks, Against a common drive to dominate the opposition, hooks' ethic of love calls for giving care, being responsible, showing respect, and indicating ''a willingness to learn'' hooks, While often incredibly difficult to muster in cases of conflict and disagreement, this approach promises to yield a number of important moral, epistemic, and practical goods, including the opportunity to develop positive relationships with a variety of others, learn from and respond appropriately to others' differences—including by changing false beliefs and correcting biased patterns of thinking—and even cooperate toward shared moral and non-moral goals of different sorts. Yet, the cognitive-emotional skills that are required to extend love of this sort—especially empathy and perspective taking—develop unevenly across the population. In fact, growing evidence from the cognitive sciences finds that members of marginalized groups that is, women and people of color demonstrate superior cognitive-emotional skillfulness with respect to empathy and perspective taking as compared with members of dominantly situated groups. This is plausibly because the former have a greater need to resonate with and understand the thoughts and feelings of others especially the more powerful by which they are often greatly affected, while those from dominantly situated groups may have little prudential need to practice and develop these skills to a sufficient degree. As a result of this imbalance, the cognitive-emotional labor required for acting on an ethic of love may fall disproportionately on some especially marginalized members of society—what I will argue constitutes a distinct form of cognitive-emotional injustice. Any effort to promote an ethic of love must therefore develop a broad set of strategies at both the individual and institutional level to combat and prevent this sort of injustice. Having a vision for the future is vital for building a better world, as we cannot live what we cannot see. Visioning is the beginning to thinking about how the world can be different, and this poem incorporates the visions that I Rhyann have needed to imagine in the times of COVID and the various reckonings that have occurred in across the world. I center the possibility of what the world could be like if we were not caught in these webs of oppression and privilege, as it is a rarity that we, as academics, often engage in such as question of what it could be like. I explore what it means to liberate our minds at both at the structural and interpersonal levels with a focus on hope for the future. Possibility not just in myself, but in others, and in the world. When they conceive their evolution, they do not leave a lot of room to acknowledge ways in which changes in the traditions are generative. They, instead, argue that overall, changes in traditions for Black love, surviving, and thriving have been to the detriment of Black people. This is evident in their analysis of trap culture, hook-up culture, and consumer culture. They critique the market-based cultures, arguing that they weaken non-market values like nurturing, sharing, caring, and connecting. Moreover, they argue that the doings and makings in these market-based cultures are symptomatic of a spiritual Blackout- an undeniable collapse of love, hope, meaning, integrity, honesty, and decency in our public and private life that has fueled self-defeating mindsets like nihilism, hatred, and contempt. In my presentation, I will argue that the forms of Black love, surviving, and thriving that Cornel West and bell hooks take issue with have the capacity to be spiritually enriching in that they provide healing, redemption, and salvation. Moreover, I draw on Lindsey Stewart, and other Black feminists, to tell a different story about Black people and love, one that compels me to identity love in the trap, in consumer culture, and hook-up culture as a resurgence of root work, of ancestral healing and hexing practices. Her work falls primarily within moral philosophy and moral psychology. Her current work focuses on the potential roles of empathy, perspective taking, and other cognitive-emotional skills in the moral life. Taylor Tate Taylor Tate is a Ph. D student at the University of Connecticut. She works at the intersection of philosophy of religion, social and political philosophy, specializing on the topics of nihilism, spiritual impoverishment, African American Religious Existentialism and the politics of Rhyann Robinson Graduate Student. I am a first year PhD student in the clinical psychology program at the University of Massachusetts Boston. My research interests include anticolonial resistance among those on the frontlines of oppression and healing justice for BIPOC folks. Poetry has been both a creative outlet She also works within the field of critical sports studies, examining the intersections of indigeneity and the sport of surfing. As a public intellectual, Dina brings her scholarship into focus as an award-winning journalist as well, contributing to numerous online outlets including Indian Country Today, the Los Angeles Times, High Country News and many more. She is currently under contract with Beacon Press for a new book under the working title Illegitimate Nation: Privilege, Race, and Accountability in the U. Settler State. Mimi Kim more info Dr. She has been a long-time activist, advocate and researcher challenging gender-based violence at its intersection with state violence and creating community accountability, transformative justice and other community-based alternatives to criminalization. As a second generation Korean American, she locates her political work in global solidarity with feminist anti-imperialist struggles, seeking not only the end of oppression but of the creation of liberation here and now. Kimberly Drew more info Kimberly Drew is a writer, curator, and advocate. Drew received her B. Her time there inspired her to start the Tumblr blog Black Contemporary Art, sparking her interest in social media. She is a first generation daughter of Latinx immigrants and her organizing style is rooted in diasporic analysis of the Black, Brown, and Indigenous experience in the U. She was raised in Florida where her connection to social justice movements was shaped by the political climate of the south, the resilience of her community and access to local, strong grassroots networks building for justice. Ana Maria is also a full spectrum birth doula, birth educator, budding herbalist and photographer. She is a first generation daughter of Latinx immigrants and her organizing style is rooted in diasporic analysis of the Black, Brown Mimi Kim Dr. She is a long-time anti-domestic violence advocate in Asian immigrant and refugee communities and remains active in the promotion of community organizing, community accountability Kimberly Drew Kimberly Drew is a writer, curator, and activist. Her time there inspired her to start Sunday April 11, pm - pm EDT. Plenary Panel. Feminists transformed the meaning of health and health care with the belief that women had power to control their own life choices. Building on the movements and activism of the sixties, women in the s were in an ideal position to challenge conventional thinking about the female body. Not only should they have access to information about their bodies, they argued; but they should also help to create this knowledge Kline, Description: 'In , Roe v. Wade established a constitutional right to abortion under the right to privacy. Almost fifty years since Roe was decided, anti-abortion advocates have enacted hundreds of laws across all 50 states to restrict access to abortion care. In wake of the growing political polarization around abortion rights, I argue that the Supreme Court must establish a new radical love legal standard to analyze the constitutionality of all abortion laws. A radical love legal standard will grant abortion rights through the constitutional right to equality, not the right to privacy. This new framework will center the personhood of the pregnant people seeking abortion and decenter the fetus by abolishing arbitrary fetal viability tests. This framework will bring empathy back into the courtroom and truly address all the dynamic, intersectional conditions that lead pregnant people to seek abortions in the first place. Ultimately, I argue that radical love is the intervention—it is the social transformation to achieve reproductive freedom for all people through collective understanding of and empathy and respect for the pregnant person. Together, they strive to provide their patients, expectant mothers with the flu—the best possible care given the extreme circumstances. Through her relationships with two other key characters—a hospital volunteer, Bridie Sweeny, and the politically radical Dr. Kathleen Lynn— Julia creates a new framework for understanding her life and her role of caring for others. Julia awakens to how the failures of the medical system, the state, and the Church— three institutions tasked with missions of care— contribute to widespread oppression. She realizes how true healing necessitates an unlearning of systems of oppression and dedication to the dissolution of boundaries that separate us from one another. Katie is currently a PhD student at the University at Buffalo in Global Gender Studies where her research is focused on the politics of reproductive freedom in the U. She has been working in the field of My primary research interests include twentieth- and twenty-first-century American literature and culture, feminist and gender theory, health humanities, and digital humanities. My critical concerns with issues Graduate Student Panel , Saturday. Twitter Feed. Need help? View Support Guides Event questions? Contact Organizer.

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