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Aafectos -, emoción -, amor -, contrato -, responsabilidad afectiva
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The purpose of this essay is to think of the power structure that articulates within the economy (Illouz) or social circulation (Ahmed) of love; and also to observe the so-called “affective responsibility” as a way of “reaction” to that structure. The political and social feminist theory has identified libidinal economy as one of the most fundamental sources of social opression based on gender. It was probably Carole Pateman who first offered a modern genealogy of that oppression, going back to social contract theories and the liberal notion of consent. Paradoxically, by the time in which Pateman offered her sexual contract theory, the marriage institution was on crisis, as it would be demonstrated by the sociologist Eva Illouz. Nowadays, marriage coexists with new forms of sexoaffective filiation that are not less oppressive. Historically feminism has been pessimistic regarding the possibility of thinking non oppressive ways of affective, cisheterosexual relations. Nonetheless, we arguewould like to propose that the idea of “affective responsibility”, which has recently been very popular in Argentina, is presented as a way of reaction to oppression. To the extent of giving more specificity to this notion, we will lean on Sara Ahmed and Judith Butler’s work
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black feminist theory, habla de negros, early modern Spanish black women, performative self-fashioning, material culture
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teoría feminista negra, habla de negros, mujeres negras de la temprana modernidad española, autofiguración performativa, cultura material
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1Materias: “...black feminist theory, habla de negros, early modern Spanish black women, performative self...”
Aportado por: MoraArtículo revista -
2Materias: “.... It was probably Carole Pateman who first offered a modern genealogy of that oppression, going back to social...”
Aportado por: MoraArtículo revista