Autoethnography is ready to tap into the full creative possibilities of radiophonic space, to reach broader audiences, and to enter more public and popular spaces. And “true story” podcasts need more critical and diverse forms of storytelling; huge audiences are eager for experimentation. Can we ask a methodology, a form of knowledge-making such as autoethnography to be a way of living, of being in relationship to self and other? Yes. And radio adds so much pleasure and expansiveness to the mix.

This piece explores radio’s potential as a space and form for autoethnography. Radio offers the possibility of random encounters and of reaching a wider (and non-academic) audience. Radio isolates and concentrates the expressive qualities of the voice and the associative meanings of sound. Radiophonic space has distinct poetic, political, and relational features that shape the quality of knowledge produced in it. A quantum space, radio is discontinuous and diffracted, much like the boundaries of a self.

No abstract

A Postcapitalist Politics is relevant to sociologists, as well as other scholars and organizers, drawn to activist research. The authors construct a politics of language, dislodging the "macronarrative" of capitalism; a politics of the subject, welcoming subjects who desire non-capitalist ways of being; and, a strategy for collective action through poststructuralist action research.Through deconstruction and a queering of the economy, Gibson-Graham create a vocabulary for the diverse economy, to broaden our imaginations about what work, exchange, and business are. The authors off er a pie chart showing that, at most, half of our daily work (in the U.S.) is capitalist. A good portion of our work is non-capitalist household, cooperative, or governmental work. And yet we see ourselves, without question in most cases, as participants in a capitalist economy.Creating a language of the diverse economy goes hand in hand with developing non-capitalist subjectivities. Gibson-Graham look at the power of Economic (by which they mean capitalocentric) rhetoric in creating a "hegemonic system of subjects, relationships, institutions, and practices" (50). The authors also identify momentary cracks and openings that could, if cultivated, allow for the emergence of "diff erent kinds of being, " borrowing William Connolly's phrase.Aware of the challenges in creating such spaces of becoming, Gibson-Graham embrace Eve Sedgwick's proposal for "weak theory." Th at is, they make room for hope and the not-yet-fully-realized in order to nurture non-capitalist subjectivities.

No abstract