Sonia Kruks, Retrieving Experience. Subjectivity and Recognition in Feminist Politics

Acid attacks and epistemic (in)justice: Violence, everyday resistance and hermeneutical responsibilities in the Indian Hindi film Chhapaak

“…Additionally, the knowledge system of women constitutes an essential framework for comprehending the concrete and physical consequences of their living within prejudiced and hegemonic social and cultural contexts (Davis, 2007, p. 57). As Kruks (2001, p. 132) contends, prioritizing women's lived experiences becomes the “sine qua non” for any feminist endeavor aimed at achieving justice and liberation. By taking into consideration these perspectives and films as a method of dissemination of knowledge, this article examines the relationship between epistemic change, an understanding of epistemic injustice, and the prior epistemic convictions of characters, as well as everyday resistance, in the film Chhapaak , translated as Splash (Gulzar, 2020), an Indian Hindi‐language biographical drama film that portrays the life of Laxmi Agarwal, a survivor of an acid attack.…”

On valuing (m)other nature in times of climate crises – A reflection on the non and nom of accounting for (m)other nature

“…There is a significant body of work, which discusses the political potential but also the problems with, and even the very definition of identity politics. Arguably, a uniting feature of the broad range of (identity) political movements is the demand for respect for oneself as different (Cooper, 1992;Kruks, 2001), while giving little emphasis to the interconnection of various forms of suppression. There are some interesting philosophical critiques of identity politics, but, identity politics can continue to maintain a progressive political edge while there are groups who are oppressed because of their identities (#black lives matter, #me too and so on).…”

Shedding Some (More) Light in Bourdieu's Habitus and Doxa: A Socio‐Phenomenological Approach

“…middle‐class, husband, suburban resident, white), due to the fact that they relate with the world through them. Yet, as Kruks (2001, p. 51) asserts, drawing on Merleau‐Ponty and other French phenomenologists, they are not reducible to them, because these conditions neither determine a certain response from them nor are necessarily the product of their will.…”