I have a long interest in eco/feminism, politics, activism, naturecultures, feminist theory, methods, and time manifests in multiple ways in this work.
I have been committed to recording and creating eco/feminist histories and archives, work which happens in the context of a feminism curiously obsessed with time, past, present and future. Feminist histories abound with accounts of the ‘end’ or ‘death’ of feminism; waves; movements; generations and generational conflicts’ legacy; claims for new waves of feminism, ‘third’ and ‘fourth’ waves, ‘new’ feminist materialisms. I am interested in what is disavowed in many of these moves, and how disavowal sometimes happens through placing people and events in the past, in history, by declaring them out of step, out of time. I am currently completing a monograph drawing on research with women environmental activists (The Changing Nature of Feminism: Unnatural Histories of Eco/feminism from Clayoquot Sound).
Stories of ‘burn-out’ from activism have led me to reflect on ways of refiguring politics as radical everyday activism which might sustain activists as well as the planet, and refigure care of the self as a profoundly collective and community-based practice. I am involved in participatory research with a young lesbian and bisexual women’s organic allotment project in Manchester, and I have emerging research interests in radical approaches to food and nutrition, alternative health practices, as well as other embodied practices such as yoga, Alexander Technique, and mindfulness; practices which stress an embodied mindfulness as an approach to being in the world. I am also interested in their take up as a resistance to Western notions of ageing as a degenerative process.
I am also fascinated by questions of time and research. As well having in mind the time involved in doing research with communities, and questions for researchers who are also involved in the communities being researched, of when is community being practiced and when is research being practiced, I am more generally interested in the temporalities of many methods (and disciplines) used in research with communities. Oral history, interviews, ethnography, memory work, genealogy, the generation and creation of archives, often carry implicit notions of history and time and how history is being recorded and researched, but also of how the research is understand to happen in and through time.
Niamh's Pecha Kucha
Lee Gregory - Cardiff University
I am a PhD student at Cardiff University, School of Social Sciences. Prior to this I have been a community worker involved in a range of local community strategies and initiatives within the constituency. My current research explores the uses of community currencies to develop co-production in community health care initiatives. The form of currency being used is time-based and it is from my interest in community development and my interest in the application of the social theory of time to time banking (as a local currency) that I approach this workshop.
This workshop seems to build on the current understanding that time remains under-theorised in our conceptions of community and community practice. The workshop provides an opportunity to bring time into theoretical and practical considerations of community. The integration of time and community will require that we reposition our theories of community, participation, well-being, policy and welfare; but needs to be guided by analysis of how time is used. Time-based practices alter our relationships to our communities (through inclusion and exclusion), towards institutions, how we organise social relationship and how we value activities. The workshop offers an opportunity to engage in some of these key discussions from across academia to consider how the use of time shapes our community lives, institutions and activities: to consider how time exchanges develop different approaches to cohesion and become a resource of community regeneration, health and well-being.
Lee's Pecha Kucha Presentation
I am in the first year of an MRes in Social and Cultural Geography at Manchester Metropolitan University. My studies so far have focused on heritage walks around Manchester, critiquing official narratives and seeking alternative routes. I am also really interested in blurring the boundaries between academia, activism and my professional life.
I founded and facilitate The LRM (Loiterers Resistance Movement) a Manchester based interdisciplinary collective of artists, activists and academics interested in psychogeography, social justice and public space. It is a not-for-profit community group which curates walks and other events which reframe the neo-liberal city as a site of subversive play and critical engagement.
The LRM seeks to unravel the myriad stories that contribute to the city and the historical, political and economic forces that shape space. Our work is also interested in emotional responses; how places make us feel and how active participation can positively transform its development. Our conception of history is rhizomatic and thus the derive is our favoured tool for exploration. The city is also a sensory experience and walking offers a direct connection to the ghosts under the pavement.
I have worked as a Community Development Officer for the past eleven years and have been employed by GMCVO (Greater Manchester Centre for Voluntary Organisation) since November 2007. My role involves providing training, consultancy, information and one-to-one support to a wide range of groups, specifically community hubs i.e. places that generate social capital.
Morag's Pecha Kucha Presentation
Helen Graham (Newcastle University)
I approach the theorizing of ‘temporality’ and ‘community participation’ both from practice and for practice. Specifically my background is in coordinating community participation/ ‘co-production’ projects in the museum and heritage sector and, more recently, merging these techniques with those associated with participatory action research and inclusive research.
A dominant political impulse in theorizing museums and heritage community engagement has been critical and has tended to draw on hegemony as a key theoretical political framework (e.g. Smith 2004; 2006; Smith and Waterton 2010; Lynch and Alberti 2010). In the light of existing work in museums and heritage studies and on participative and inclusive research, I’m currently interested in developing a temporalisation of community participation which might neither under- nor over-burden collaborative practice. In approaching this I am interested in how there might be productive ‘partial connections’ (Strathern 1999) drawn between the multiple temporalities of history as ‘conditions of possibility’ and the phenomenology or non-representational (Thrift 2007) nature of ‘the encounter’. To put it another way, in the context of ‘community participation’ how does time relate to ‘scale’?