By Catherine Keller
The event of the most unlikely churns up in our epoch at any time when a collective dream turns to trauma: politically, sexually, economically, and with a undeniable ultimacy, ecologically. Out of an old theological lineage, the determine of the cloud involves express threat within the face of the very unlikely. An previous mystical nonknowing of God now hosts a present wisdom of uncertainty, of indeterminate and interdependent results, probably catastrophic. but the connectivity and collectivity of social activities, of the delicate, not going webs of an alternate proposal of lifestyles, hold materializing--a haunting wish, densely entangled, suggesting a extra convivial, relational world.
Catherine Keller brings approach, feminist, and ecopolitical theologies into transdisciplinary dialog with continental philosophy, the quantum entanglements of a "participatory universe," and the writings of Nicholas of Cusa, Walt Whitman, A. N. Whitehead, Gilles Deleuze, and Judith Butler, to boost a "theopoetics of nonseparable difference." worldwide pursuits, own embroilments, non secular range, the inextricable kinfolk of people and nonhumans--these phenomena, of their unsettling togetherness, are exceeding our ability to grasp and deal with. by means of staging a chain of encounters among the nonseparable and the nonknowable, Keller indicates what might be born from our cloudiest entanglement.
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Extra info for Cloud of the Impossible: Negative Theology and Planetary Entanglement (Insurrections: Critical Studies in Religion, Politics, and Culture)
The Ford Foundation, in particular, has been responsible for supporting a great deal of such transnational activism (Alvarez 1999; Basu 2000a). As Weber’s chapter in this book shows, however, many Northern groups are aware of this and have made attempts to make their Southern partners more independent by enabling them to look for sustainable alternatives. In addition, other Northern NGOs are actively engaged in understanding and publicizing the ways in which Northern women’s consumerism implicates them in global inequalities; the Label behind the Label and the Clean Clothes Campaign are two examples of activists’ efforts.
To highlight this noncompliance, women in Ireland called a women’s strike on March 8, 1999, demanding an end to the devaluation of women’s waged and unwaged labor. Since then the strike has become global as women from 64 countries observed it in 2000. It has also been taken up by the International Wages for Housework Campaign and the International Women Count Network. In addition to such international challenges, a myriad of local challenges are addressing the “public provision” effect of SAPs.
The most enduring accomplishment of the decade was its creation of transnational solidarities. Prior to each world conference there were local, national, and regional meetings that led to the formation of many local and national grassroots groups as well as international NGOs that wanted to participate. Though the world conferences were limited to formal governmental delegations from each country, the NGO forums, which were organized parallel to each world conference, provided the opportunity for women from around the world to meet and discuss women’s issues.