Clearwater Beach, Florida October 6–9, 2022
The Politics of Self-Care in an Unjust World
The conference program and conference registration are now available below:
Friday’s Keynote Speaker:
Margaret McLaren presenting “Yoga as Self-Care: Problems and Possibilities”
Saturday’s Keynote Speaker:
Saba Fatima presenting “‘Where does the pain go when it goes away’: Politics of Self-Care”
This Year’s Theme
The theme is The Politics of Self-Care in an Unjust World, but submissions can address any topics related to typical FEAST issues of feminist philosophy/ feminist ethics/ feminist epistemology/ feminist political theory and similar topics related to oppression theory.
We offer the following terms as generative areas for reflection for feminist ethics, social theory, and healing practitioners:
Self-care is a healthy, restorative, self-respecting, and affirming practice. It is primarily an intentional act of grounding, establishing safety, and building protective boundaries to grow and live a full human life. As Audre Lorde says, these are acts of political warfare. Many depictions and hashtags portray self-care as an individualist act, one that often requires the acquisition of material goods and indulgent services. This requires not only time, but money. Acts of self-care are prompted as luxuries. However, due to the inherent political nature of self-care, it is communal. It is radical. It is self-love. It is social care. Given this, what ethical boundaries should be in place when we engage in self-care practices? How should our cognitive states and epistemic framing towards self-care shift to more fully actualize the political radical nature Lorde has in mind? What sorts of ethical, political, and epistemic questions arise when we practice self-care as a mode of feminist knowledge production and distribution? How do disciplinary demarcations and boundaries direct epistemic attention to “care” in some ways and not others? What are some examples of productive self-care practices that provide means of disruption, intervention, and resistance?
Transformative Justice (TJ) is a political framework and approach for responding to violence, harm and abuse. At its most basic, it seeks to respond to violence without creating more violence and/or engaging in harm reduction to lessen the violence. TJ can be thought of as a way of “making things right,” getting in “right relation,” or creating justice together. Transformative justice responses and interventions (1) do not rely on the state (e.g. police, prisons, the criminal legal system, I.C.E., foster care system—though some TJ responses do rely on or incorporate social services like counseling); (2) do not reinforce or perpetuate violence such as oppressive norms or vigilantism; and, most importantly, (3) actively cultivate the things we know prevent violence such as healing, accountability, resilience, and safety for all involved.
Imagine practices of self and community care that prevent violence, hold perpetrators accountable, and enable possibilities for survivors beyond mere survival. Sustainable practices that do not depend on overwork or fetishize exhaustion. This is one element of abolitionist visioning. These practices heal and care for all kinds of selves, not only individual humans but relationships and relational networks as well.
How we navigate and negotiate our relations with others seems to evoke questions about healing in more than one sense of the term. As beings who live interdependently and who err, we are sometimes generous with others despite their failings and at other times we ourselves may be received with a generosity that is not deserved. How ought we to think about this sort of communal healing when relations are already fraught due to axes of dominance and oppression? For example, who is afforded “healing” and who is not? In a different vein, as feminists we are often trying to occupy spaces in which we are not welcome and to create possibilities that current regimes relentlessly work against. How can communal healing be an act of resistance to oppression? What does “communal healing” do? And when ought it to be rejected?
The FEAST program committee seeks papers that engage self-care thinking on these and other issues including:
- Overlaps and interactions between ethics, politics, and epistemology
- The materiality of caring for oneself
- Ongoing disagreements in feminist philosophy concerning “care” and “caring for others” including:
- Trauma Informed Healing
- Calling out “triggers”/Trigger-culture
- Mainstreamed “Self-care”
- The invisibility of BIPOC’s pain/fatigue
- The politics of rage, anger, and stress
- Survivor vs Healing discourse
- Where “early” feminist ethics (i.e., care ethics) has led us and where we should go from here
- Relations (ethical/political/epistemic) among differently non-dominantly situated persons
- Epistemic hurdles, but also epistemic gateways, for thinking self-care beyond the academy (as practitioners) and beyond praxis, as on particular problems, for example:
- Sexual Harassment and Sexual Violence
- Disability/Disabling Institutions and Practices
- Colonization, Imperialism, and Globalization
- Speaking for, about, and/or with
- Grappling with the ways in which vulnerability and privilege can intertwine
- Platforms collecting racial trauma in academic spaces, i.e., #BlackintheIvory, #indigenousacademia, #whydisabledpeopledropout
- Work/Life Balance
- Racial Stress and Workplace-related trauma
- The materiality of caring for oneself
- Economic accessibility to self-care
- (Re)conceiving conceptions of self-care
- Public/Private self-care
- Performative self-care
- Caring for oneself while caring for others
- Co-optation of self-care tactics
- Disability justice and accessibility
- Self-care during a pandemic
- Self-love and boundary setting
- Institutional responsibility and responses to Care
- Loneliness and Social Isolation
- Political activism and social justice work – tuning in and tapping out
- Self-care in Non-nuclear Familial Structures
All submissions will be anonymously reviewed.
Keeping the theme of our conference in mind, we are committed to adapting an Un-conference structure and interspersing a range of interpretive forms of presentations, including but not limited to: yoga sessions, mediation sessions, consciousness raising sessions, release, poetry readings, as well as more traditionally formatted workshops, roundtables, and discussions.
Hotel rooms at the Sheraton Sand Key Resort are available for conference participants at a special group rate of $156 USD/night. You can book your group rate for FEAST 2022 October Feminist Ethics and Social Theory until September 5, 2022.
Lyft and Uber are both available in this area.
The estimated fare for a one-way trip via taxi from TPA to the conference hotel is approximately $70 (including 15% gratuity). The estimated fare for a one-way trip from PIE to the conference hotel is $35 (not including gratuity). We strongly recommend banding together to ride share, which typically works well.
Sheraton Sand Key Resort:
Hotel rooms: There are accessible rooms with the following features:
- Roll-in shower
- Portable tub seats
- Portable communications kits containing visual alarms & notification devices
- Mobility-accessible doors with at least 32 inches of clear door width
- TTY (Text Telephone Device)
- Televisions with closed captioning
Wheelchair-accessible and gender-neutral bathrooms will be available.
There are three restaurants in the hotel as well as a poolside café and bar. Here is a link to the page that describes these options: https://www.marriott.com/en-us/hotels/tpasi-sheraton-sand-key-resort/dining/
The Island Grille, which offers sandwiches, salads, and soup, is the least expensive of the hotel restaurants.
Lighting: There are LED bulbs in the conference rooms. It is important that the lighting is not altered suddenly (light switches being turned on or off) because this creates an unsafe environment for some conference participants.
PowerPoints: Since projection makes presentations inaccessible for some conference participants, we have decided that we will not use PowerPoint or other means of presentation that require projection. In many cases, printed handouts work just as well to convey main points.
Papers: Please have printed copies of your paper with 12 point and 18 point font available at the beginning of your presentation so audience members can follow along if this is helpful to them. (In the past, it has been possible to print papers at the hotel. I expect this will be the case this year as well.)
Please feel free to contact Tempest Henning using the contact form below with any questions.