Outraged/Enraged: The Rage Special Issue

Abstract

and too many others. It was chosen before the pandemic, with its disproportionate, deadly effects on communities of color. Those realities nevertheless mark this issue. They resonate across how these essays theorize rage, harness rage as a resource, and use academic work to help foment the productive rage that forces change.The links between women and anger, feminism and rage, are long standing. "Anger is a really rational response" to everything that women have had to face, Soraya Chemaly (2020, 761) recently noted in Signs. Decades of feminist work have conceptualized women's anger as both burden and power, theorizing the transition between them: "Focused with precision," as Audre Lorde writes, "it can become a powerful source of energy serving progress and change . . . useful against those oppressions, personal and institutional, which brought that anger into being" (1981, 280). As a burden, rage can push into madness, the social edge of saying "No" to all that others accept. 1 Used effectively, rage is a kind of liberation: "The freedom of the wholly mad" as Adrienne Rich writes, "to smear & play with her madness / write with her fingers dipped in it" (1973, 27).Yet feminist rage is never identical or symmetrical. The resentful anger of right-wing white women, for example, is nothing like the rage of women of color, who are expected to assume a disproportionate burden of affective labor and never to show anger for the insults that they face: "rage under harness," Lorde (1981, 280) calls it (see also Kalish and Kimmel 2010). 2 Some-perhaps

The Vitruvian nurse and burnout: New materialist approaches to impossible ideals

“…We invite the discipline to imagine nurses in alternative ways. Characteristics that are important to diffract the image of the “Vitruvian Nurse” can be imagined: She (the nurse) has power, intelligence, creativity, materiality, embodiment, agency, anger, rage, humor, fallibility, feistiness, humility; sometimes all or some of these qualities and sometimes none (Kaplan et al, 2021).…”

“…We invite the discipline to imagine nurses in alternative ways. Characteristics that are important to diffract the image of the "Vitruvian Nurse" can be imagined: She (the nurse) has power, intelligence, creativity, materiality, embodiment, agency, anger, rage, humor, fallibility, feistiness, humility; sometimes all or some of these qualities and sometimes none (Kaplan et al, 2021). Sontag (1964) described ways in which queer communities had successfully subverted frameworks of power and here we suggest this as one example of how to work with idealized metaphors of nursing.…”

Politics of Transnational Feminism to Decolonize Feminist Organizational Communication: A Call to Action

“…Consider innumerable moments of what Kaplan et al (2021) call feminist rage across all continents—against sexual violence and femicide, anti-government protests (Arab Spring, Hong Kong), state violence on religious minorities (Shaheen Bag in India), fighting for self-determination (Kashmir, Palestine, all indigenous struggles), ongoing struggles for women’s rights (Sudan), the global #MeToo movement, and many more. Feminist rage has been monumental in antiracist movements in the U.S. condemning structural racism operating through incarceration and racially-motivated violence (killing of George Floyd, Ahmaud Arbery, Tony McDade among others) (https://nationalwomenshistoryalliance.org/about-2/our-commitment-to-antiracism/).…”

Feminism from the margins: How women are contesting the “othering” of Muslims through arts‐based resistance?

“…The poem by Darab Farooqui 6 sets the tone for the women‐led protest against the hegemonic Indian Citizenship Amendment Act (CAA) (2019), which excludes from citizenship certain Muslims, particularly Muslim women (Singh, 2019). Thousands of people, including Muslim women and men, other minorities, and students, occupied Shaheen Bagh–a public roadway space in South East Delhi (Chhabra, 2020; Kaplan et al., 2021; Roy, 2020). They filled the street with speeches, singing, recitations, and art‐making to register their dissent against the authoritarian state's denial of citizenship to Muslims (Kaplan et al., 2021).…”

“…Thousands of people, including Muslim women and men, other minorities, and students, occupied Shaheen Bagh–a public roadway space in South East Delhi (Chhabra, 2020; Kaplan et al., 2021; Roy, 2020). They filled the street with speeches, singing, recitations, and art‐making to register their dissent against the authoritarian state's denial of citizenship to Muslims (Kaplan et al., 2021). This article explores the modes of the non‐violent character of the women‐led grassroots movement in contesting majoritarian politics in India.…”