The Nomadic Object

A team of renowned scholars examines how sacred art and artefacts responded to the demands of a world stage in the age of reform, demonstrating the significance of religious systems for a global art history.

In this book, contributors examine the many meanings of the term 'nomad' through the study of food habits. Food and beverage products have become just as nomadic as other objects, such as telephones and computers, whereas in the past only food and money were able to move about with their carriers. Food industries have seized control of this trend to make it the characteristic feature of consumption outside the home - always faster and more convenient, the just-in-time meal: 'what I want, when I want, where I want', snacks, finger food, and street food. The terms reveal the contemporary modernity and spread of food practices, but they are only modified versions of older and more uncommon forms of behavior. Mobility, in the sense of multiple forms of moving about using public or individual, and possibly intermodal, means of transport, on spatial scales and temporal rhythms which are frequent and recurring but variable, responding to professional or leisure needs, can serve as a basic premise in order to gain insight into the concept of food nomadism.

How posthumanist design enables a world in which humans share center stage with nonhumans, with whom we are entangled. Over the past forty years, designers have privileged human values such that human-centered design is seen as progressive. Yet because all that is not human has been depleted, made extinct, or put to human use, today's design contributes to the existential threat of climate change and the ongoing extinctions of other species. In Things We Could Design, Ron Wakkary argues that human-centered design is not the answer to our problems but is itself part of the problem. Drawing on philosophy, design theory, and numerous design works, he shows the way to a relational and expansive design based on humility and cohabitation. Wakkary says that design can no longer ignore its exploitation of nonhuman species and the materials we mine for and reduce to human use. Posthumanism, he argues, enables a rethinking of design that displaces the human at the center of thought and action. Weaving together posthumanist philosophies with design, he describes what he calls things--nonhumans made by designers--and calls for a commitment to design with more than human participation. Wakkary also focuses on design as "nomadic practices"--a multiplicity of intentionalities and situated knowledges that shows design to be expansive and pluralistic. He calls his overall approach "designing-with": the practice of design in a world in which humans share center stage with nonhumans, and in which we are bound together materially, ethically, and existentially.

This book constitutes the refereed proceedings of the 8th International Conference on Ubiquitous Computing, UbiComp 2006. The book presents 30 revised full papers, carefully reviewed and selected from 232 submissions. The papers address all current issues in the area of ubiquitous, pervasive and handheld computing systems and their applications. Topics include improving natural interaction, constructing ubicomp systems, embedding computation, understanding ubicomp and its consequences, and deploying ubicomp technologies.

A transformative work on modern Judaism

How does African literature written in French change the way we think about nationalism, colonialism, and postcolonialism? How does it imagine the encounter between Africans and French? And what does the study of African literature bring to the fields of literary and cultural studies? Christopher L. Miller explores these and other questions in Nationalists and Nomads. Miller ranges from the beginnings of francophone African literature—which he traces not to the 1930s Negritude movement but to the largely unknown, virulently radical writings of Africans in Paris in the 1920s—to the evolving relations between African literature and nationalism in the 1980s and 1990s. Throughout he aims to offset the contemporary emphasis on the postcolonial at the expense of the colonial, arguing that both are equally complex, with powerful ambiguities. Arguing against blanket advocacy of any one model (such as nationalism or hybridity) to explain these ambiguities, Miller instead seeks a form of thought that can read and recognize the realities of both identity and difference.

Reading Jack Kerouac’s classic On the Road through Virginia Woolf’s canonical A Room of One’s Own, the author of this book examines a genre in North American literature which, despite its popularity, has received little attention in literary and cultural criticism: women’s road narratives. The study shows how women’s literature has inscribed itself into the American discourse of the Whitmanesque “open road”, or, more generally, the “freedom of the road”. Women writers have participated in this powerful American myth, yet at the same time also have rejected that myth as fundamentally based on gendered and racial/ethnic hierarchies and power structures, and modified it in the process of writing back to it. The book analyzes stories about female runaways, outlaws, questers, adventurers, kidnappees, biker chicks, travelling saleswomen, and picaras and makes theoretical observations on the debates regarding discourses of spatiality and mobility—debates which have defined the so-called spatial turn in the humanities. The analytical concept of transdifference is introduced to theorize the dissonant plurality of social and cultural affiliations as well as the narrative tensions produced by such pluralities in order to better understand the textual worlds of women’s multiple belongings as they are present in these writings. Roads of Her Own is thus not only situated in the broader context of a constructivist cultural studies, but also, by discussing narrative mobility under the sign of gender, combines insights from social theory and philosophy, feminist cultural geography, and literary studies. Key names and concepts: Doreen Massey – Rosi Braidotti – Literary Studies – Spatial Turn – Gendered Space and Mobility – Nomadism – Road writing – Transdifference – American Culture – Popular Culture – Women’s Literature after the Second Wave – Quest – Picara.

This book follows the stories of forcefully displaced women and raises the question of whether we can still use the figuration of the nomadic subject in feminist theories and politics. This question is examined in the light of the ongoing global crises of mobility and severe border practices. In recounting their stories migrant and refugee women appear in the world as ‘who they are’ — unique and unrepeatable human beings —and not as ‘what they are’ —objectified ‘refugees’, ‘victims’ or ‘stateless subjects’. Women’s stories leave traces of their will to rewrite their exclusion from oppressive regimes, defend their choice of civil and patriarchal disobedience, grasp their passage, claim their right to have rights and affirm their determination for new beginnings. What emerges from the encounter between theoretical abstractions and women’s lived experiences is the need to decolonize feminist theories and make cartographies of mobility assemblages, wherein nomadism is a component of entangled relations and not a category or a figuration of a subject position. These stories that have now been collected, transcribed and analysed; they have created a rich archive of uprooted women’s experiences and have brought forward a wide range of new ideas that will be presented and discussed in the book: Decolonizing feminist theory Mobility assemblages and geographies of nomadism The art of listening to fragmented narratives and the labour of translation Crossing borders and inhabiting borderlands Radical solitude and radical hope Feminist genealogies of labour under conditions of forced displacement The force of political narratives through the figure of Antigone? Education for hope Imagining the non-nomad 4 narrated stories will also be presented in full interwoven in the theoretical discussions of the book, thus opening up a dialogic space between theoretical reflections and diffractions, and narratives of lived experiences.