We are looking for an experienced UX/UI Designer with lots of creative flair to join the Central London team of an exciting young tech brand. Are you looking for a new role, working with a product that is constantly evolving? Do you have a folio jam-packed with exceptional UX/UI design to share with us? This could be the opportunity for you!
You will be highly collaborative, with bags of industry experience, and the ability to work under pressure and adapt to a quickly changing workplace. You will be able to work from ideation to execution, with a strong knowledge of the entire UX design process. Experience of working with an early stage startup is also beneficial. Our client is growing fast and this gives the right candidate an amazing opportunity to grow quickly within the business.
6+ years of UX/UI design experience.
Lots of experience of workflows, wireframes, sitemaps, storyboards and journeys.
Proactive, and a brilliant multitasker.
Must have a strong knowledge of the full UX design process from research, definition, ideation, prototyping, testing and iterating.
Exceptional portfolio showcasing beautiful UI design work across multiple platforms.
Up to date with the latest technology trends.
An exceptional eye for detail across layout and typography.
Experienced with prototyping tools such as InVision.
An understanding of HTML, CSS and JS frameworks.
Fantastic written and verbal communication skills.
Confident in creating design concepts.
Development of design systems – grids/ interactive behaviour/ visual style guides.
At mavis we're committed to connecting talented people no matter their background to exciting brands and agencies. To be considered for this role Please send an up to date CV and folio to jobs@hellomavis.com. Unfortunately, we are unable to get back to everyone, but we sincerely hope that we can help you in your journey to finding the right move for your career.


Member:Wesley United Methodist Church, West Virginia Alumni Board for Fraternities, West Virginia United Methodist Conference Board of Pensions, Greater Morgantown Area Chamber of Conference.
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text:
Lonchoderma longisquamosum is een schildvoetigensoort uit de familie van de Prochaetodermatidae. De wetenschappelijke naam van de soort is voor het eerst geldig gepubliceerd in 1986 door Salvini-Plawen.

Prochaetodermatidae

redpajama_set_name: RedPajamaWikipedia


It is being discussed elsewhere so thought yall had some thoughts on it. I believe each year is the "year of the ......". Last year I think definitely was the year of the Gut feeling, ax man, Jamie drawing, big hole..... just to name my personal highlights.
1. The major press and increase of searchers - i.e. TV show, etc.
4, 5 & 7 ... in that order.
It is found and there is a TV show about it being found.
I personally hate the idea of someone using a FOIA to get info from Forrest to help find a treasure. Kind of a nasty approach in my opinion. Very disrespectful of Fenn.
My opinion is: It was found in 2018 but could not be revealed.
I hope it's not number 2! I would like it to be 4. Seven just bugs me, I don't know why he feels the need to hawk his stuff. That toothbrush holder is one of a kind. Five won't happen, that'll just jeapardize the folks that are close.
I think it'll be the year that goes Atomic.
OK, Kpro you've teased enough. What is YOUR guess? I'd guess #1 for what its worth. None of the other options would actually cause an "explosion" unless explosion means ending or reducing interest in the chase.
I didn't mean this list to be exhaustive. I was hoping to know from everyone what they think.
1. Very likely, but has been rumored for years.
2. Hope not ,he seems well.
4. That would be cool. Can't comment yet, as I just can't tell.
5. I don't think he will, not likely, but possible.
6. I think this would cause a stir in the community and have people talking, depending on what was shared.
7. I think this will be big and I am split on how the community will receive it.
When will you be able to comment? And why would finding the TC cause an explosion? You mean blowing up and ending the chase?
If I get word like everybody else that it is found. I see many who say they are close, I feel that someone is, with no knowledge or inside information. I feel this way every year, and every year it is not found. I have no inside info except a searcher or two who has shared their solve and I beleive in it. It only takes one. I am not being cryptic, I am truely just not sure. If I were to guess, it will NOT be found this year, but I hope I am wrong.
It will be found before August. To many people waiting for the snow to melt. And they are wise to do so. Once you know why he hid it. The where becomes much more relevant.
Once you know where & why. All his hints and words make sence. And you wonder how someone doesn't already have it. It doesn't take as much imagination as thought. Once you know what you are seeing. It is clear.


Here is a list of Frequently Asked Questions people have asked us. If you have a question, submit it as a comment and we will do our best to answer all of your questions.
Did you use infertility drugs or was the pregnancy natural?
We used fertility drugs to help Meryl start the ovulation process, and the rest was all natural.
How did you come with acronym G.R.A.C.E.?
Grace represents the favor and love of God given to us freely. It influences us and strengthens us to live life to its fullest potential. We want our children to be full of Grace in their lives and be a blessing to those around them.
We love the song "Amazing Grace"
We figured if we named them with an acronym, we can call them "Grace" and they will all come running to us and give their full undivided attention (LOL).
What made you decide to keep all 5 babies instead of fetal reduction?
We definitely didn't sign up for 5 babies, but we believe all children are precious blessings from God. Despite the challenges we know will come and the sacrifices we will have to make as parents of 6 kids, Meryl and I didn't feel it was right for us to choose for some of our kids to live and some to die. As a parent, how can you make that choice when you love your kids so much?
Do you have help with taking care of the babies? What is your plan to take care of them?
We're counting on you, our family, and our brothers and sisters in Christ to help. We know we can't do it alone, but we also know God will provide for every need we have and even more than that. We are taking it 1 day at a time.
Were you surprised when you found out there were 5 babies?
Yes. We had no idea that 5 kids was even a possibility. Only 1 in 60 million pregnancies have 5 or more babies.
Are you planning on doing a reality show?
There are no plans at this time. But, we may be open to it in the future if the right opportunity comes our way.
Are you going to buy a new car to fit all those kids?
We would love to buy a Sprinter van. They are not cheap, so we are praying for some generous donors to help us purchase one. In the meantime, we always take 2 cars whenever we have to transport the whole family. It would be nice to take 1 vehicle, but we are waiting to see what God provides for us.
Were they born at full term (40 weeks)?
The average Quintuplets are born at 27-28 weeks. Meryl carried them to 32 weeks, 5 days. We hoped to deliver them at 8:09am on 10/11/12. We fell short by 15 days from our goal when Gabrielle's water broke and sent Meryl into labor. But, God was faithful and our Quintuplets are the healthiest Quintuplets ever born.
How long did they spend in the NICU?
They were in the NICU between 16-21 days after birth. Gabby/Emmy were there for 16 days, Riley and Cooper were there for 20 days, and Addy was there for 21 days. They all got out of the NICU by 35 weeks, 5 days gestational age (8 days earlier than any other set of Quintuplets in history). Thank you Dr. Watercotte and his NICU team for their excellent work and loving care of our babies in their first couple of weeks!!
Did you have a C-section or natural birth?
C Section. Most twins and above deliveries are C sections.
Why did you go to AZ for the delivery?
Dr. John Elliott is the most experienced High Order Multiple Perinatologist / OB in the world. From the first time we met him, we had confidence in his skill and results. He is the best in the world, and there was too much at stake for our kid's health to go with any other doctor. He has delivered 14 Quintuplets, 100+ Quads and almost 1000 Triplets to date.
How can we get information or stay updated with what is going on?
We need an army of Volunteers to help with taking care of our children.
Develop structure, schedule & organization to make it easier on mom/kids.
Meryl and John Communication, Teamwork, and Connection in our marriage.
John – success and favor at work to help provide for family financially.
Our daily quiet time with God to spend time with our Creator and Father.
Finances - Skill and faithfulness to live within our means and trust God's daily provision.
Who was the first to crawl?
Cooper was first, then Riley & Emmy, then Addy, and Gabby was last.
Who was the first to walk?
Coming soon...they are all standing at 10 months...we'll see who takes their first steps soon.
Who was the first to talk and what was their first word?
Gabby seems to be practicing the most with "ba-ba". Coming soon with more updates.


text:
Vital New Matters: The Speculative Turn in the Study of Religion and Gender
Vital New Matters: The Speculative Turn in the Study of Religion and Gender (2011)
Paul Reid-Bowen
Utrecht, Utrecht Province, Netherlands: Igitur Publishing, pages 1–22
2031019Vital New Matters: The Speculative Turn in the Study of Religion and GenderPaul Reid-Bowen2011
Religion and Gender, vol. 1, no. 1 (2011), 44-65
www.religionandgender.org
URN: NBN:NL:UI:10-1-101577
Publisher: Igitur Publishing (Utrecht)
Copyright: this work is licensed under a Creative
Commons Attribution License (3.0)
This article provides an introduction to a new trend in continental philosophy, the turn toward metaphysics, realism and speculative philosophy. This stands in sharp contrast with the antirealist and correlationist traditions that have held sway since Kant's Copernican Revolution in 1781. It is claimed that the study of religion and gender has been shaped by the antirealist legacy of Kant, but there are good reasons for taking account of the new 'speculative turn'. Two examples from the leading exponent of this turn, speculative realism, are introduced, and some provisional notes toward applying these to the gender-critical turn in the study of religion are considered. Research notes on the current state of the Goddess movement serve as a test case for the introduction of an object-oriented ontology into religious and gender studies.
Antirealism, metaphysics, speculative realism, object-oriented, Goddess movement
Paul Reid-Bowen is a senior lecturer in Philosophy and Ethics and Study of Religions at Bath Spa University, UK. His research and teaching interests Reid-Bowen: Vital New Matters encompass metaphysics, existentialism, ecological philosophy, new religious movements and religion and gender. He is currently working on two book projects, one on ecocide and human evolution, the other on applied objectoriented ontology. Email: P.Reid-Bowen@bathspa.ac.uk
The speculative turn
This article serves as a warning. Put briefly, I propose that recent tremors in the landscape of continental philosophy warrant close attention by students of religion and gender. Whether these disturbances point towards a forthcoming geo-theoretical upheaval, the shockwaves of which might be felt throughout the humanities, social sciences and far beyond, or else are a localized phenomenon, the product of released tensions along wellunderstood fronts of academic disagreement, is, as yet, undecided. Predicting future trends in academic theorizing is as contentious and likely to fail as forecasting the weather, playing the stock market or pinning down the Big One. However, the tremors are real. They are the product of a demographically and geographically diverse group of philosophers, ranging from full professors to research students and independent scholars, who, through cross disciplinary alliances and some fertile examples of intellectual outreach, are attempting to rejuvenate speculative philosophy.[1] In sum, it is arguable that there is a new philosophical movement on the scene; it is gathering force; and it is making a difference beyond its immediate environs. My somewhat partisan aim is to introduce some elements of this movement and propose that it has the potential to change the study of religion and gender for the better. I will share some research notes on the Goddess movement to demonstrate some implications of the speculative turn for the study of religion and gender.
The current rumblings in continental philosophy can be characterized in a number of ways. In simple terms they denote two proposals: the first, a return to speculative metaphysics, the second, an embrace of realism. There is, however, little that is particularly easy or straightforward about the implementation of either of these things. A major overhaul in the commitments of continental philosophy would seem necessary in order for them to acquire any purchase or momentum. The recent history of continental philosophy has tended to dismiss all talk of realism as part of a naive 'pseudo-problem'. The choice between realism and antirealism, or realism and idealism, has been critiqued and caricatured as far too brutal a bifurcation of the world to be taken seriously. Moreover, when one does examine recent continental philosophy more closely, one is confronted with arguments that are, at their core, antirealist in nature.[2] So, on the one hand, continental philosophy displays an unwillingness to make the choice between realism and antirealism, while, on the other, it encompasses arguments and traditions that are antirealist. Clearly, for anyone with metaphysical and realist commitments this is difficult and frustrating terrain to traverse. The intellectual legacy here is that of Immanuel Kant and his Copernican Revolution, instituted with the publication of the Critique of Pure Reason in 1781. It was Kant who placed severe limits on metaphysical speculation, elaborating and systematizing how a priori categories of human cognition and understanding impose order on the world. Following Kant, knowledge of the things-in-themselves is rendered illegitimate. The concerns of philosophy shift toward interrogating the gap between human and world, problems of access and critique. Always and everywhere the world is structured by human cognition, rather than vice versa. Any differences between analytical and continental philosophers are remarkably minor in this regard. Both take Kant's arguments seriously, implicitly affirming Slavoj Žižek's identification of Kant as the first philosopher;[3] and many concur with Frederick Ferre's observation that metaphysics has become a 'miserable word.'[4] Only very recently has this state of affairs been called into question.
The revival of metaphysics and realism in continental philosophy might be traced to the work of Gilles Deleuze, Bruno Latour's ActorNetwork-Theory, or, more plausibly, the Anglo-American influence of A. N. Whitehead's process metaphysics. However, it was not until 2002 that the continental philosophers Manuel DeLanda and Graham Harman were on record as advocating metaphysics and realism, and it was only in 2007 that a more unified showing of such commitments became discernible. A small conference at Goldsmiths's College, London, in April 2007, featuring Quentin Meillassoux, Ray Brassier, Iain Hamilton Grant and Graham Harman, was the venue at which continental realism cohered and where a title under which it might subsequently operate was agreed: speculative realism.[5] These philosophers were not joined in their methods, philosophical sources or even attitudes to the title of speculative realism, but they did agree on their main adversary: correlationism.
In 2006 Meillassoux had published After Finitude,[6] an intense and uncompromising work in which he defined and critiqued contradictions in the post-Kantian philosophical tradition and then proceeded to engineer an escape from them. Meillassoux's target encompassed transcendentalism, phenomenology, post-phenomenology and the many contemporary critical theories that rested on them. His ability to draw these together was founded on what he termed their shared commitment to correlationism, the proposal 'that there are no objects, no events, no laws, no beings which are not always-already correlated with a point of view, with a subjective access.'[7] The crux of this claim is that thinking and being are only accessible in their co-relation, never in their own right. Kant's transcendental argument is exemplary of this, but it informs, with several variations, the whole of contemporary continental philosophy. It is also notable that, for Meillassoux, correlationism is synonymous with antirealism. What follows from this? Following Kant, epistemology was enthroned as first philosophy, and its primary concern became, where to begin in thought. It is this focus which the speculative realists oppose.
One might question the motives of these continental and speculative realists; they certainly differ. I offer three possibilities that may promote some understanding. First, it does not seem too controversial to suggest that the global ecological and economic crises, the ever-increasing incursions of technology into the human life world, or the escalating awareness of existential dangers, such as meteors, pandemics, resource depletion and supervolcanoes, have placed the ascendency of the human subject in question. This has led some to claim that 'the dominant antirealist strain of continental philosophy has not only reached a point of decreasing returns, but that it now actively limits the capacities of philosophy in our time.'[8] The focus on the human-world correlate – consciousness, discourse, language, power, text and so on – now seems signally inappropriate for wrestling with the problems at hand. There is a pressing demand for 'turning once more toward reality itself.'[9] Similarly, one may be of the view that the many children of Kant's Copernican Revolution have now reached an impasse. That is, everywhere one looks, there is a 'conflict of critiques'. Whether Kantians, Marxists, Husserlians, Heideggerians, Foucauldians, Derrideans, Lacanians, Gadamerians or Wittgensteinians, all propose their favoured critiques and points of epistemological access. But there is no means to choose between them.[10] Finally, as many speculative realists propose, correlationism itself may be overcome. The Copernican Revolution need never have been accepted in the first place. How, then, to proceed?
Speculative realism is taken as the point of entry into continental realism. By way of definition, the movement is realist in its opposition to correlationism and speculative in that the models of reality it produces might be contrary to common sense, counter-intuitive, or even weird.[11] As a supplement to this, one might also think of the speculative realist as asking, '[w]hat if we were to "bracket" the project of critique and questions of access, and proceed in our speculations as the beginning student of philosophy might begin?'[12] The speculative wager here is that, 'such a naive and pre-critical beginning might give us the resources to pose differently the philosophical questions we have inherited, thereby opening up new possibilities of thought and a line of flight from a framework that has largely exhausted itself and become rote.'[13] What, though, might the relevance of this be for the study of religion and gender? There has often been a valuable interchange between continental philosophy, religious studies and gender studies. But metaphysical speculation may sit rather less well with disciplines and subjects that have favoured epistemological questions and their own projects of critique.
The Gender-Critical Turn
The core insights of the gender-critical turn in religious studies warrant little historical and systematic elaboration here. It was only during the relatively recent past, notably the late 1970s, that numbers of academics began to deploy gender theoretical perspectives within the field of religious studies. This was initially driven by a feminist identification and critique of the gender bias and blindness operative within both religious studies and the traditions that were its subject. This, though, was soon overtaken by a more wide-ranging application of gender analysis, an application that some confidently claimed to signal a paradigm shift in the study of religions. Ursula King, for example, writing in 1995, outlined four dimensions of the imminent disciplinary upheaval. First a descriptive dimension, arising from the discovery and generation of new data, experiences, materials and questions provided by gender analysis. Second, a negative-critical dimension, emerging from the deconstruction and hermeneutical interrogation of religious and scholarly texts and traditions through a gender-sensitive lens. Third, a positive-critical dimension entailing the reconstruction of religions along gender informed and sensitized lines. And fourth, a methodological dimension, building on the aforementioned identification of gender bias and blindness, but quickly moving to transform research programmes and methods through the integration and application of gender theory.[14] It remains to be answered to what extent this global shift and transformation of religious studies has occurred.
What is beyond doubt is that the theorization of religion and gender proved to be a dynamic and fertile area of academic activity, stimulating heated philosophical and religious debates, promoting original inter- and transdisciplinary dialogues and projects, and pushing methodological reflexivity to ever higher levels of intensity. In its short history, the study of religion and gender has not stood still, or avoided the expansion of its concerns, or resisted the need to substantially revise its guiding principles. Early conceptualizations of sex as biological/natural and gender as culturally and socially constructed, for example, gave way to the theorisation and general acceptance of sex as a construct too. But alongside this important change, one must also include and integrate: the implications and theorizations of class, ethnicity and race; analyses of the history and legacy of colonialism and imperialism; systematic feministdriven philosophical, psychological and psychoanalytic reflections on the nature of subjectivity, power and language; the conceptual decoupling of sexuality from both gender and sex; the emergence of gay, lesbian and transsexual studies and queer theory; and an outpouring of inter- and intra-religious dialogue, ethics and theology aimed at religious, social and political reform. While there may be some debate about the numbers of scholars working in this field, there is little doubting the seriousness and sophistication of the work that has been undertaken.
The adaptability and reflexivity of the study of religion and gender has been impressive, but one wonders whether it is vulnerable to the criticisms of the speculative turn? Are there grounds for continued optimism? Has a point of diminishing returns been reached? Is there a need to turn to reality itself? My aim here is not to insult fellow academics with the claim they are not in touch with reality. I only bring to light the hesitancy, or a wilful resistance, toward metaphysical questions that afflicts this discipline, as it troubles the humanities more generally. An awareness of this failure seems evident in ever increasing attempts to adequately theorize and integrate corporeality, embodiment and the flesh within religious and gender studies. Awkwardly, such attempts frequently lapse, or collapse, into the language of social construction, inscriptive regimes and the body as text. Few are willing to risk the embarrassment of metaphysics, the taint of essentialism, or the accusation of being precritical. Some transitions can be noted in the growth of materialist feminisms, new materialisms and the posthumanities.[15] But I suspect only continental realism and the speculative turn may force the issue. Let us consider two possibilities: vibrant materialism and object-oriented ontology.
A Political Ecology of Things
Jane Bennett's Vibrant Matter is a valuable point of introduction to the speculative turn and a gateway into disciplines cognate with religious and gender studies.[16] Although not a member of the initial coterie of speculative realists, her work has been widely read, positively reviewed, and actively appropriated by those who self-identify with the movement. Peter Gratton notes from his teaching of speculative realism that Bennett usefully brings together and articulates many of its main themes.[17] Graham Harman, in turn, considers it particularly encouraging that 'as candid a work of metaphysics' could emerge from within a Political Science department, adding that '[p]erhaps philosophical speculation on fundamental topics is poised to make a comeback throughout the humanities.'[18]
To begin, Vibrant Matter marks a return to thinking the things themselves. Bennett argues for nothing less than a reconceptualization of matter, a re-imagining of the human relationship with the nonhuman, and finally what she terms a political ecology of things. Her project entails making breaks with previous approaches to materialism and an assault on some of the major bifurcations to have dominated the conceptual frameworks of the west: subject-object, organic-inorganic, active-passive and, by implication, human-world. The primary claim is that non-human matter can possess a kind of agency and the line drawn between active humans and inanimate matter is far more controversial and malleable than most believe. Drawing a close alliance with the work of Bruno Latour, she deploys the concept of actants. These, she explains, 'can be human or not, or most likely a combination of both.' The world is replete with these actors and agencies. More expansively,
an actant is neither an object nor a subject but an 'intervener' akin to the Deleuzean 'quasi-causal operator'. An operator is that which, by virtue of its particular location in an assemblage and the fortuity of being in the right place at the right time, makes the difference, makes things happen, becomes the decisive force catalyzing an event.[19]
Her aim here is nothing short of a reformulated vitalism, in which it becomes increasingly necessary to think in terms of multiple modes and degrees of agency. She de-emphasizes the human, directing attention towards networks of change, more-than-human assemblages, and the agentic contributions of myriad nonhumans to socio-political events. One of her main operating terms is 'thing-power', which she elaborates through carefully developed examples and case studies. This thing-power requires its own vocabulary, shifting attention away from the singular authorial power of human decision-making and intentionality toward distributed fields of force. Terms such as productive power, propensity, trajectory and vital impetus become far more appropriate for the interplay of matter she outlines. Her concerns are clearly speculative, but also systematic, realist and linked back to the humanities at various points. As she asks, drawing on the parlance of Latour:
What would happen to our thinking about nature if we experienced materialities as actants, and how would the direction of public policy shift if we attended more carefully to their trajectories and powers? I am looking for a materialism in which matter is figured as a vitality both inside and outside ourselves, and is a force to be reckoned with without being purposive in any strong sense.[20]
One can barely start to imagine how this revised landscape might play out if and when applied to religious and gender systems. Bennett champions the ability of everyday objects to exhibit a degree of independence, a capacity to exceed the conceptual frames that we impose on them, becoming 'vibrant things with a certain affectivity of their own'.[21] Her theorization of material agency draws on and adapts the Deleuzean concept of assemblages. No longer is agency firmly anchored within the human, but it is the product of often dispersed but internally related, human-nonhuman aggregates. One example that she unravels is that of the electrical power grid and the case of a widespread blackout in North America in 2003. The blackout, she notes, was extruded 'from multiple sites or many loci ... a quirky electron flow and a spontaneous fire to members of Congress who have a neoliberal faith in market self-regulation.' There was, 'not so much a doer (an agent) behind the deed (the blackout) as a doing and an effecting by a human-nonhuman assemblage.'[22] Ethical problems and questions follow from such revised metaphysical framings of agency, a fact Bennett clearly recognizes. However, she argues that human intentionality, interiority and reflexivity have always been shaped by human tool-use and encounters with the nonhuman. The case for religious and gender identities being shaped by interactions with complex networks of materialities does not seem too contentious in this regard.
A Democracy of Objects
A speculative metaphysic sharing some affinities with Bennett's vibrant materialism, is that of object-oriented ontology. It is worthwhile dedicating rather more space to this, given that it is perhaps the largest and most developed wing of speculative realism, featuring the work of four active contributors: Graham Harman, Levi Bryant, Ian Bogost and Tim Morton. Moreover, it has shown itself to be the most amenable and committed to applications beyond its immediate environment.[23] Taking Vibrant Matter as a point of departure, for Bennett metaphysical emphasis typically rests with the agentic potential of more-than-human assemblages, in which material objects may blur or dissolve into one another, and where there is a presumption of 'one matter-energy' subtending these formations.[24] By contrast, for object-oriented ontologists it is individual objects that are the primary units of reality, and, although not adverse to assemblages, they staunchly oppose the dissolution of individual things and the positing of any underlying metaphysical substrates or unities. For want of a better phrase, it is objects all the way down.
In order to elaborate basic object-oriented principles, certain differences between the main writers may be elided. I will limit myself to four fundamental principles here. First, objects are the basic units of reality, and subsequently the primary concern of philosophy. Whether atoms, angels, chairs, choirs, elephants, epistles, galaxies or gods, all of these are to be understood as objects. This is not to suggest, to cite Harman, that 'all objects are equally real, but that they are equally objects. It is only in a wider theory that accounts of the real and unreal alike that pixies, nymphs, and utopias must be treated in the same terms as sailboats and atoms.'[25] The task of the object-oriented philosopher is to deliver this wider theory. Second, objects exist at all scales and sizes, and no scale or size is to be privileged. To oppose either of these first two principles is to be committed to the undermining and/or overmining of objects. The history of philosophy is replete with such attempts. Undermining may move from pre-Socratic postulates of an apeiron, or primary element, through to contemporary scientific and physicalist reductionism, with the positing of particles as the basic blocks of reality, or even recent continental metaphysical concepts, such as Deleuze's 'virtual plane'. Overmining, in turn, is best represented by the correlationist ensnarement of objects in the human-world correlate, although it may also be explained as any position that sets up the experience or manifestation of the object in the mind as that which is of primary significance. Empiricists, for example, may overmine objects as bundles of qualities that are brought under concepts in the mind.[26]
Third, the human-world relation loses all priority. That is, ontologically, there is nothing particularly special or interesting about the human-world gap. To cite Harman, 'the interaction between cotton and fire belongs on the same footing as human interaction with both cotton and fire.'[27] Human encounters with other objects are no more special than those of bacteria or household furniture with those objects. Fourth, objects are external to their relations. This is perhaps one of the stranger premises of object-oriented ontology. Many people's intuitions and many theories suggest that the objects of the world are constituted through their relations with other objects. The object-oriented response to this is that it leads toward a veritable 'hall of mirrors', in which the being of objects is infinitely deferred. Ultimately, everything dissipates and vanishes beneath any such totalizing relationism.[28] This is not to say that objects do not enter into relations with other objects. They frequently do. But real objects always exceed their external relations. No specific relations can either capture or exhaust any real object. Indeed, in order to clarify this, Harman draws a distinction between the real object and the sensual object. The real object is what might be referred to as the object-for-itself. The real object is never accessible, either to us or any other object directly. Interactions only take place with sensual objects, and these interactions occur via the specific external relations into which a real object might enter. By way of example, consider multiple interactions with a road-side shrine – a real object. The passage and ritual contact of human travellers will inevitably touch on certain sensual qualities of the shrine ; the contact of passing pigeons, foxes and insects will engage with others, just as the contact of rain, snow, wind and photons will interact with yet others. But all of the contacts are with the sensual object. The real shrine is withdrawn behind all of the interactions. It is never fully deployed in any of them. There is the shrine for the devout pilgrim, the shrine for the questing ant, the shrine for first snowflake of winter, but the real shrine recedes behind these sensual encounters. No total description can capture the real shrine.
All of these points can benefit from further elaboration and warrant defence against rejoinders. Harman, for example, has four poles in his account of the nature of objects, encompassing the aforementioned real and sensual objects, in addition to real and sensual qualities, and ten linkages or tensions between them. Systematically he has worked outwards from this quadruple structure of objects toward intriguing and provocative accounts of causation, space and time. The debates about these objects, though, are ongoing, encompassing such topics as the precise nature of change and relationality and the ethical and political upshot of the metaphysic. Levi Bryant's Democracy of Objects explores some alternative approaches to the principles introduced above. For example, Bryant champions different allies than those favoured by Harman, such as Roy Bhaskar, Gilles Deleuze and Niklas Luhmann, and dedicates more space toward theorizing complex and negentropic systems as objects. However, the anti-correlationist, object-oriented and realist commitments remain the same. The Kantian imposed cycle of critique, with its antirealist closure of metaphysical speculation, is viewed as neither necessary nor a source of philosophical virtue. The object-oriented ontologists might applaud some insights generated by the Copernican Turn, particularly with regard to social phenomena, such as the gendercritical turn, but they argue that new models of reality are required, especially ones that can retain these positive insights, while escaping the obsessive focus on the human-world gap.[29]
An Object-Oriented Study of Religion and Gender
Converting readers to particular metaphysical frameworks is not the intent of this article. The extensive arguments of Bennett, Harman, Bryant and others need to be individually examined and weighed in this regard. What is crucial, is that an ethos or promise of doing justice to reality is taken seriously. The proposal is simply that new possibilities of thought may be opened up by shifting emphasis from epistemology to metaphysics. Speculative metaphysics may seem a kind of wager, but its rapprochement with reality may pay considerable returns, particularly when compared with the diminishing returns of anthropocentric critiques.
What might any of this mean for the study of religion and gender? What might be the methodological affordances, problems or dilemmas? A provisional sketch of some directions and research programs is offered in what follows. Rather than attempting to incorporate continental and speculative realism as a whole, its focus is directed toward object-oriented ontology. This choice is based on my familiarity with it and the knowledge that some applications of this approach have already started to appear across the arts and humanities. The 24th Annual Conference of the Society for Literature, Science and the Arts in 2010, for example, featured two panels under the heading of object-oriented feminism, including papers on topics such as Botox and plastic surgery, software design, transgenic technologies, and the corset. There would seem to be capacity for the implementation of similar approaches at the interface of religious studies and gender studies too.
The practical first step toward applying object oriented approaches to the humanities, arts and social sciences is decentring the human. Thus, while the primary subject of analysis in the study of religion and gender may have been gender bias, object oriented ontology requires the displacement of human bias. This may include: the removal of the human as primary focus of attention; the human as the only or primary source of agency; and the human as the only or primary source of value. What then follows from this decentring? Arguably, the primary outcome is enhanced sensitivity to the affects and powers of objects, specifically to construct, obstruct and perturb other things of the world. All talk of social constructivism, along with undue attention to the power of discourse, language and text, needs to be set aside and replaced by a far more inclusive constructivism, one that recognizes the contribution of many diverse objects and materials to the constitution of the world.
What objections might arise to these initial points? Two initial ones might be stated in terms of accusations of antihumanism and objectification. That is, the decentring of humans may be identified with a denigration of the human, and the characterization of humans as objects may be viewed as an invidious reduction of humans to the status of objects. Both of these points can be rather quickly dismissed. First, there is nothing in the removal of humans from the centre of analytical, interpretive and methodological frameworks that also attributes a negative value to those humans or else vacates value from the human. Second, accusations of the objectification of humans simply miss the theoretical content of the ontology that is proposed. As Harman elaborates on the matter,
the objects of object-oriented philosophy have nothing to do with objectification. In fact, they are what resist all objectification. To objectify someone or something is to limit it, to reduce it: 'You are nothing but slave labor – gather my crop, under penalty of death!', 'You, supposed mind, are nothing but a physical brain!' ... By contrast, object-oriented philosophy is by definition an anti-reductionist philosophy. It holds that all things must be taken on their own terms. The reason for complaints about 'objectification' is that a false split is made between people and maybe animals who cannot be objectified, and inanimate objects which can. My thesis, by contrast, is that even inanimate objects should not and cannot be objectified. It's not about 'reducing people to objects' but about raising the status of objects to the level of people.[30]
What, then, of the status of religion and gender in these analyses? Can the specificity of either analytical term be retained when allied and combined with an object-oriented approach? A response to the religious element is perhaps the easiest of the two to formulate. The historical landscape of religious studies has numerous examples of methodological approaches which either encourage the foregrounding of objects in their analyses, or else treat religions as complex objects in their own right. Ninian Smart's construal of religions as multidimensional organisms, for example, encompasses both of these possibilities, by listing the material, textual, experiential and performative dimensions that need to be considered in order to grasp a religion in its unity.[31] Smart's model of religion has suffered extensive criticism since its inception, perhaps especially because of its phenomenological underpinnings, but it is remarkably amenable to an object-oriented approach, especially one that is prepared to view religions as a complex assemblages, comprised of countless other objects.
The question of whether one can usefully retain gender in an object-oriented analysis is perhaps more contentious. The fact that gender studies start with a human subject implies an already given enthrallment to the correlationism that the speculative turn aspires to bypass. An approach that is opposed to anthropocentrism might be expected to exhibit a disinterest in, or else a distancing from, analyses of gender. What precisely could an object-oriented approach to gender look like? The points that follow indicate a way forwards, but they are proposals and hypotheses at best. First, there is no denial within object-oriented ontology that objects are acted upon and affect one another; objects do relate to one another, but they are not defined by, or reducible to, their relations. Second, it remains the case that humans as objects are differentially acted upon in accordance with such factors as the kind of objects that they are – for example, female, male, old, young, diseased, healthy – and also the kind of object that they are identified as being. Third, humans are also members of larger objects, such as organizations, religions and societies, just as they are, in part, comprised of smaller objects, such as bacteria and microbes. None of these points denies the existence of gender or rides rough-shod over any specific tools of gender analysis. What an object-oriented ontology does is multiply the number of actants and objects that participate in the construction of gendered individuals. Social constructivism may have accommodated such considerations as age, class, ethnicity, race and sexuality within its analyses, object-oriented ontology ratchets up the complexity and intensity of the constructivism by bringing many additional objects to the table for inclusion.
The only significant object-oriented discomfort that may afflict students of religion and gender is likely to arise from the point that causal authority no longer rests with the human. The sovereignty of human intent is overturned by object-oriented ontology. All objects may affect, construct and translate one another; or, if one favours Bennett's work, one would need to take account of different degrees of agency. If implementing an object-oriented study of Roman Catholicism, for example, it might be just as reasonable to be concerned with the affects and causal powers of cassocks, cathedrals and church mice, as with those of clerics, choirs and creeds. Fortunately, studies in this genre are not wholly without precedent within religious studies and the humanities. From Elisabeth Eisenstein's systematic two volume analysis of the revolutionary agentic role of the printing press in the Reformation, through to Marcella Althaus-Reid's evocative and queer opening meditation on lemons, odours and underwear in Indecent Theology, it is clear that there are starting points for object-oriented forays into religion and gender.[32] One might want a more prescriptive agenda, a refined set of procedures, or else clearly defined set of outcomes in place before beginning such studies. However, as Michael O'Rourke has argued, drawing on Agamben's concept of 'the open,' '[t]here can be no program for what ... speculative realism or object oriented approaches do. They are not means to an end, but rather means "without end."'[33] This assertion speaks to the complex, queer and weird entites with which one may inevitably need to grapple with these approaches. Similar to the bridgehead problem in anthropology, one may need to deploy a hermeneutical to-and-fro search in order to start to make sense of one's environment. Except, in this sense, one is engaged in a 'hermeneutics of the real', rather than one of cultural signs, signifiers and symbols alone. In the following section I share some research notes on my efforts to import an object-oriented approach into the field of religious studies with which I am most familiar: the Goddess movement. This is not, I stress, a neatly packaged case study, it is rather a work in progress that has recently considered object-oriented perspectives in order to see what emerges.
A Girl's Best Friend and Webs of Power
The Goddess movement was one of several religious movements that coalesced during the 1970s and 1980s. Taking impetus from the women's movement and new social movements for peace, ecology and alternative lifestyles, the Goddess movement interwove these concerns with a more encompassing project of spiritual discovery, empowerment and revolt. Its membership was predominantly, although not exclusively, female. They were primarily located in North America, Europe and Australasia, and they shared many demographic features with the New Age, the Pagan Revival and a range of reformist feminist theologies. Significantly, though, their overriding concerns were separable from these other movements. They expressed a desire to explore the meaning of female deity, to reclaim and ritualize female sacrality and spirituality, to re-mythologize the world according to a female and/or feminist imaginary, to empower and liberate women, and to challenge the hegemony of patriarchal social and religious power. Other spiritual matters were secondary. Self-identified insiders such as Asphodel Long, Carol Christ and Starhawk have produced influential works expressing the movement's beliefs, practices and thealogies,[34] while academics such as Naomi Goldenberg, Melissa Raphael and Cynthia Eller have delineated and theorized the movement in historical, phenomenological and social scientific terms.[35] It is not my purpose to substantially reproduce those results here, only certain salient features.
In its formative years, notably the 1970s and 1980s, the Goddess movement exhibited a range of attitudes towards female deity. As Carol Christ summarized in a threefold typology, members of the movement might hold to any of the following views:
(1) the Goddess is divine female, a personification who can be invoked in prayer and ritual;
(2) the Goddess is symbol of the life, death and rebirth energy in nature and culture, in personal and communal life;
(3) the Goddess is symbol of the affirmation of the legitimacy and beauty of female power (made possible by the new becoming of women in the women's liberation movement).[36]
These perspectives could be elaborated and combined in various ways without disagreements or internal tensions surfacing. Thus, deity could be experienced, evoked and ritualized as single (the Great Goddess, the Mother Goddess), as triple (Maiden, Mother, Crone) and/or through culturally, religiously and mythically diverse individual goddesses (Athena, Cerridwen, Isis, Hecate, Kali, Tara and others). Female sacrality, in turn, could be either located within, as an energistic, psychic or archetypal reality, or projected outside, as a transcendent hypostatization of certain female qualities, as a combination of both, such as the life, death, rebirth energy cited above, or else as something else entirely. The movement demonstrated a 'democratic plurivocality',[37] a remarkable tolerance of difference, with writers such as Long arguing that only the idea of female deity mattered because it affirms 'that women can have a close relationship with the divine ... however that divine is envisaged.'[38] This state of affairs did not persist.
From the late 1980s and early 1990s tensions could be identified within the Goddess movement. Despite an ongoing resistance to argumentative relations with their fellows, alternative interpretations of the nature of Goddess were becoming important. A non-comprehensive list of tensions includes: realist vs antirealist, singular/Goddess vs plural/goddesses, Pagan vs New Age, feminist vs nonfeminist, countercultural vs conservative, exoteric vs esoteric. Some evidence of these tensions in the United Kingdom could be discerned in the Challenging New Age Patriarchy conference, at Malvern in 1990, the appearance of The Journal of Radical Feminist Spirituality, Magic and the Goddess: From the Flames and Monica Sjöö's New Age & Armageddon. [39] All of these voiced a strong dissatisfaction with developing trends, frequently articulated in terms of depoliticization, New Age appropriation, commodification and hijacking. A contributor to the journal From the Flames is representative of these concerns:
Slowly over the years, as I have seen a rise in goddess consciousness and a growth in the wimmin's spirituality movement, I have also seen a decline in radicalism. Somehow, and it happened gradually, the re-emerging goddess has been co-opted into the new 'growth movement'. She has been 'prettied up', tamed and made acceptable. Instead of being something elementally challenging, our spirituality has been subtly absorbed. Instead of being dangerous it has become cosy.[40]
My question is: where is the Goddess movement twenty years after this was written? There is no shortage of explanatory frameworks or hypotheses for the changes noted above: many map closely onto wellresearched transitions between second and third wave feminism, the deradicalization of certain social movements, the feminist backlash, the mainstreaming of the New Age, and the ever accelerating commodification of spiritualities. My favoured hypothesis is that the movement has become increasingly polarized along several of the aforementioned tensions, dividing along two trajectories: the esoteric/personal and the exoteric/ecological. The esoteric values Goddess as an inner reality, a extension of the self, an archetypal or mythic source of power, a spiritual lifestyle choice. The exoteric values Goddess as an ecological, pantheistic and/or cosmological whole, the living body of nature. But how to test this proposal? The most common methods involve gathering quantitative and qualitative social data – and these certainly have their place. An objectoriented approach, however, demands something rather different.
An initial object-oriented route forwards was the simple edict, 'follow the objects'. This stands in contrast with the well-worn 'follow the money' (economic analysis) or 'follow the signs' (interviews, discourse and textual analysis). Decentring the human in order to make sense of the assemblages/objects of Goddess traditions and practices seemed eminently reasonable here. Problems quickly surface, though, when attempting to demarcate these religions. Is one dealing with separate withdrawn religions/objects, for example: exoteric/ecological and esoteric/personal Goddess religions? Is one dealing with two religions/objects that constitute parts of a larger Goddess religion/object? Or is one only dealing with only one religion/object? As framed, these are ontological questions. What exists? Epistemological questions quickly follow, though, perhaps the foremost of which rest with the antirealist proposal that the answers given rest with the structuring power of the categories deployed. More practical ones pertain to matters such as how does one analyse the relations the various objects enter into? How do those objects comprise and operate within larger religious assemblages and objects? How does one interpret the relevance of said objects for either the practitioners or the other objects? These questions are not to be ignored simply because object-oriented ontology places metaphysical analysis before that of epistemology. One simply proceeds with the conviction that there are real objects to be studied, and they are not enslaved to the human cogito and gaze. Humans are important, but they are not central.
With regard to my hypothesis that there are now two goddessoriented assemblages following their own trajectories, I share the following, provisional findings. Initially, it is clear that within the Goddess movement there are many religious objects which share common relationships, and move in similar orbits to one another, blocking any easy division into separate religious assemblages. For example, ceremonial, magical and ritual objects seem to be interchangeable across the movement. However, when one looks beyond these, and searches for other significant objects and relationships, the findings shift, moving toward the kind of categories and alliances of objects that I have proposed. On the one hand, there are aggregations of objects whose affects and causal powers cluster around an individual human practitioner and a set of fairly discrete concerns, emotional states and material conditions. Textual objects representative of these would be what may be called 'spiritual guides', such as 21st Century Goddess, Teen Goddess and A Goddess is a Girl's Best Friend.[41] All of these attempt to draw one range of objects, such as crystals, oils, tarot decks, into a powerful alliance with others, such as those of beauty, business, love and wealth. The blurb for 21st Century Goddess captures this particularly well:
Written by the Charlie's Angels of the New Age, this book will help you decide what to wear, how to choose the right man, decorate your Reid-Bowen: Vital New Matters bedroom, mix potions for love, happiness and success, make sense of your dreams, boost your luck and lower your stress levels, harness your psychic energy and show you how to throw a fabulous goddess party. Chapters include: Chakras and Auras; Magic and Rituals; Dreams; Crystals and Remedies; Astrology; Numerology; Psychic Power; Angels and Goddesses and Mind Miracles.
On the other hand, there is another 'goddess-oriented' assemblage which favours alliances with a very different set of material, political and social objects. Exemplary of this other assemblage of object relationships is Starhawk's summation of her commitments in Webs of Power: Notes from the Global Uprising:
A deepening earth-based spirituality led me into environmental and antinuclear activism, out of the sense that if the earth is sacred, we should prevent idiots from destroying her and us. Throughout the eighties and nineties I engaged in many nonviolent direct actions on the issues of nuclear power and weapons, and later on militarism, intervention in Central America, the clearcutting of redwood forests, AIDS, and other issues. I was part of a collective of nonviolence trainers and also helped to organize many of the actions.[42]
There may be some hesitation here on the part of the reader. Indeed, one ought to stop. It may be objected that I am selecting evidence, or objects, to fit my hypothesis. The counterclaim is that I am investigating what is real. I may be mistaken, but the attempt is to describe, analyse and make sense of what is there. Is there an assemblage of persons, spiritual self-help books, magical and ritual objects and lifestyle items that demands to be understood as one type of Goddess religion, while another, one that is more concerned with trees, nuclear power and alliances with political activists, ought to be accepted as another? I don't know. The best I can do is mobilize more evidence of objects and their association to support, or falsify, my case. The value of an object-oriented approach to the Goddess movement is not that humans are side-stepped or erased – they aren't – but rather that sensitivity to a complex interplay of things, materialities and actants is required. Although economic, political, psychological and sociological avenues of enquiry may be opened up by such an approach, they are not imposed from the outset. One is asked to accept that religious movements and traditions, such as the Goddess movement, are constructed from diverse agencies, parts and formations of 'thing-power'. Currently, there is simply nothing within religious studies that takes this proposal seriously and explores what dividends it might pay.
I conclude with a declaration. One ought to praise the labours and achievements of the gender-critical turn in the study of religions, and one ought to understand the genealogy of that critique. Much is owed to the legacy of Kant, and much is owed to the feminist struggle for a liberated world. Regrettably, the former increasingly constrains the aspirations of the latter. Antirealism is ill-suited to the liberation of the world. The time is crying out for a renewed thinking of the things-in-themselves and a revived metaphysical realism. This need not entail naive or immature realism; the errors of the past can be retained in memory. But it may need to be speculative. There can be no paradigm shift in the study of religion or gender until genuinely ontological questions are addressed.
↑ Two clarifications: first, it is notable that the gender distribution of this group is highly skewed toward men. This is a matter of considerable concern but at present only Isabelle Stengers is directly identified with the group. The work of scholars such as Karen Barad, Jane Bennett, Rosi Braidotti, Elizabeth Grosz and Donna Haraway could, though, easily be included. See M. O'Rourke, 'Girls Welcome!!!' Speculative Realism, Object Oriented Ontology and Queer Theory' in Speculations II (2011), 275-312. Second, the group has a considerable Web 2.0 presence, with all of its members making extensive use of the blogosphere as a medium for philosophical discourse and interchange. A useful gateway site is Speculative Heresy, http://speculativeheresy.wordpress.com/.
↑ L. Braver, A Thing of This World: A History of Continental Anti-Realism, Evanston, IL: Northwestern University Press 2007.
↑ S. Žižek, Organs Without Bodies: On Deleuze and Consequences, New York: Routledge 2004.
↑ F. Ferré, Being and Value: Toward a Constructive Postmodern Metaphysics, New York: SUNY Press 1996, 1.
↑ Representative works include Q. Meillassoux, After Finitude: An Essay on the Necessity of Contingency, London: Continuum 2009; I. H. Grant, Philosophies of Nature After Schelling, London: Continuum 2008; R. Brassier, Nihil Unbound: Enlightenment and Extinction, New York: Palgrave Macmillan 2010; G. Harman, Tool-Being: Heidegger and the Metaphysics of Objects, Chicago: Open Court 2002.
↑ Or rather the French edition, Après la Finitude, was published in 2006; the English edition did not first appear until 2008.
↑ This is derived from an introductory paper to his work, given by Meillassoux, and cited in P. J. Ennis, Continental Realism, Winchester: Zer0 Books 2011, 4.
↑ L. Bryant, N. Srnicek and G. Harman (eds.), The Speculative Turn: Continental Materialism and Realism, Melbourne: re.press 2011, 3.
↑ Ibid.
↑ L. Bryant, 'The Ontic Principle: Outline of an Object-Oriented Ontology' in L. Bryant, N. Srnicek and G. Harman, The Speculative Turn, 262.
↑ See Bryant, Srnicek and Harman (eds.), The Speculative Turn and Ennis, Continental Realism.
↑ L. Bryant, 'The Ontic Principle', 263.
↑ U. King (ed.), Religion and Gender, Oxford: Blackwell 1995, 27-28.
↑ S. Alaimo and S. Hekam (eds.), Material Feminisms, Bloomington, IN: Indiana University Press 2008; K. Barad, Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning, Durham: Duke University Press 2007; D. H. Coole and S. Frost (eds.) New Materialisms: Ontology, Agency, and Politics, Durham, NC: Duke University Press 2010; D. Haraway, 'Manifesto for Cyborgs: Science, Technology, and Socialist Feminism in the 1980s' in Socialist Review 80 (1985), 65-108; E. Grosz, Volatile Bodies: Toward a Corporeal Feminism, Hoboken, NJ: John Wiley & Sons 1994.
↑ J. Bennett, Vibrant Matter: A Political Ecology of Things, Durham: Duke University Press 2010.
↑ Peter Gratton, Philosophy in a Time of Error, 'Vibrant Matters: An Interview with Jane Bennett,' http://philosophyinatimeoferror.wordpress.com/2010/04/22/vibrant-matters-aninterview-with-jane-bennett/; accessed 12 September 2011.
↑ G. Harman, 'Autonomous Objects' in New Formations 71 (2011), 125-130.
↑ J. Bennett, Vibrant Matter, 9.
↑ Ibid., 62.
↑ Ibid., xvi.
↑ See L. Bryant, 'The Ontic Principle'; L. Bryant, Larval Subjects, http://larvalsubjects.wordpress.com (access date 12 September 2011); L. Bryant, The Democracy of Objects, Open Humanities Press 2011; G. Harman, Prince of Networks: Bruno Latour and Metaphysics, Melbourne: re.press 2009; G. Harman, Guerrilla Metaphysics: Phenomenology and the Carpentry of Things, Chicago: Open Court 2005; G. Harman, The Quadruple Object, Winchester: Zer0 Books, 2011; G. Harman, Object-Oriented Philosophy, http://doctorzamalek2.wordpress.com (access date 12 September 2011).
↑ Bennett, Vibrant Matter, 122.
↑ G. Harman, The Quadruple Object, Winchester: Zer0 Books 2011, 5.
↑ Ibid., 8-13.
↑ Ibid., 6
↑ Harman, Guerrilla Metaphysics, 82.
↑ See L. Bryant, Onticology – A Manifesto for Object-Oriented Ontology Part I; http://larvalsubjects.wordpress.com/2010/01/12/object-oriented-ontology-amanifesto-part-i/ (access date 12 September 2011).
↑ Harman, Object-Oriented Philosophy, http://doctorzamalek2.wordpress.com/2010/01/22/levi-on-reid-bowen-on-feminismand-ooo/ (access date 12 September 2011).
↑ N. Smart, Dimensions of the Sacred: An Anatomy of the World's Beliefs, Waukegan, IL: Fontana Press, 1997; N. Smart, The World's Religions, Cambridge: Cambridge University Press 1998.
↑ E. Eisenstein, The Printing Press as an Agent of Change, Cambridge: Cambridge University Press 1980 and M. Althaus-Reid, Indecent Theology: Theological Perversions in Sex, Gender and Politics, London and New York: Routledge 2000, 1-4.
↑ O'Rourke, ' Girls Welcome!!!', 305.
↑ A. Long, 'The Goddess Movement in Britain Today' in Feminist Theology 5 (1994), 1139; A. Long in 'The One and the Many: The Great Goddess Revisited' in Feminist Theology 15 (1997), 13-29; C. Christ, 'Why Women Need the Goddess: Phenomenological, Psychological, and Political Reflections' in C. Christ and J. Plaskow, (eds.), Womanspirit Rising: A Feminist Reader in Religion, San Francisco: HarperSanFrancisco 1992, 273-287; C. Christ, Rebirth of the Goddess: Finding Meaning in Feminist Spirituality, New York: Addison Wesley 1997; Starhawk, The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess, San Francisco: HarperSanFrancisco 1999 [1979]; Starhawk, Dreaming the Dark: Magic, Sex and Politics, Boston MA.: Beacon Press 1997 [1982].
↑ C. Eller, Catherine, Living in the Lap of the Goddess: The Feminist Spirituality Movement in America, New York: Crossroad 1993; N. Goldenberg, Changing of the Gods: Feminism and the End of Traditional Religion, Boston: Beacon Press 1979; M. Raphael, 'Truth in Flux: Goddess Feminism as a Late Modern Religion', Religion, 26 (1996), 199-213. M. Raphael, Thealogy and Embodiment: The Post-Patriarchal Reconstruction of Female Sacrality, Sheffield: Sheffield Academic Press 1996; M. Raphael, Introducing Thealogy: Discourse on the Goddess, Cleveland, OH: The Pilgrim Press 2000.
↑ Christ, 'Why Women Need the Goddess', 278.
↑ Raphael, 'Truth in Flux', 200.
↑ Long, 'The One and the Many', 22, 25.
↑ M. Sjöö, New Age & Armageddon: The Goddess or the Gurus? Towards a Feminist Vision of the Future. London: The Women's Press 1992.
↑ Anon., 'Despair and Empowerment' in From the Flames 1 (1991), 4.
↑ J. Adams, J. Glisic and A. Paul, 21st Century Goddess: The Modern Girl's Guide to the Universe, London: Corgi Adult 2004; L. S. Brockway, A Goddess is a Girl's Best Friend: A Divine Guide to Finding Love, Success and Happiness, New York: Perigee Books 2002; C. Wishart, Teen Goddess: How to Look, Love and Live Like a Goddess, Woodbury, MN: Llewellyn, 2003. See also, D. Gisonni, The Goddess of Happiness: A Down to Earth Guide for Heavenly Balance and Bliss, Makawao, HI: Inner Ocean Publishing 2005; F. De Grandis, Be a Teen Goddess!: Magical Charms, Spells and Wiccan Wisdom for the Wild Ride of Life, New York: Citadel Press, 2005; L. Simpson, Awaken Your Goddess: A Practical Guide to Discovering a Woman's Power, a Woman's Glory, London: Gaia Books Ltd 2001.
↑ Starhawk, Webs of Power: Notes from the Global Uprising, Gabriola Island, BC: New Society Publishers 2003, 4.
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text:
Q: Why isn't z-index working? I am trying to understand how z-index works. In order to do that, I have created a simple example which consists of five divs. Each one is a child of the previous, except for the first. My objective is to make the first div, the parent container of all other divs, be shown on top of all of the others, effectively hiding them.
In order to achieve my goal, I have put z-index properties on all the divs and on the parent div I have put an exaggerated value of a 100 to make sure it is higher than all the others but it does not seem to be working.
I have read many different documentations regarding the z-index and have read lots of answers here on Stack Overflow. So far I have tried the following:

*

*Adding position properties to all the divs.

*Adding opacity with a value of 0.99 to the divs I want to hide.

*Applying different value combinations of the position attribute (eg. relative, fixed, absolute).

Still, I have not had any success in making the parent div appear on top of all the other divs. What am I doing wrong?
I have created a JSFiddle with the example I have just described: https://jsfiddle.net/y8jfdz7w/15/.

.first {
  position: absolute;
  z-index: 100;
  width: 500px;
  height: 500px;
  background-color: grey;
}
.second {
  position: absolute;
  z-index: 2;
  width: 450px;
  height: 450px;
  top: 25px;
  left: 25px;
  background-color: orange;
  opacity: 0.99;
}
.third {
  position: absolute;
  z-index: 3;
  width: 400px;
  height: 400px;
  top: 25px;
  left: 25px;
  background-color: yellow;
  opacity: 0.99;
}
.fourth {
  position: absolute;
  z-index: 20;
  width: 350px;
  height: 350px;
  top: 25px;
  left: 25px;
  background-color: green;
  opacity: 0.99;
}
.fifth {
  position: absolute;
  z-index: 5;
  width: 300px;
  height: 300px;
  top: 25px;
  left: 25px;
  background-color: pink;
  opacity: 0.99;
}

A: Practical answers:
Depending on what you want to achieve (visually) you either have to place the elements to be hidden inside a sibling of their current top level parent or you have to rely on visibility to hide them.
Here is the parent sibling solution:

body{
  overflow: hidden;
  display: flex;
  align-items: center;
  justify-content: center;
}

.first {
  position: absolute;
  z-index: 1;
  width: 500px;
  height: 500px;
  background-color: grey;
  animation: toggleOpacity 3s infinite;
}
.another-first {
   z-index: 0;
}
.second {
  position: relative;
  z-index: 2;
  width: 450px;
  height: 450px;
  top: 25px;
  left: 25px;
  background-color: orange;
  opacity: 0.99;
}
.third {
  position: absolute;
  z-index: 3;
  width: 400px;
  height: 400px;
  top: 25px;
  left: 25px;
  background-color: yellow;
  opacity: 0.99;
}
.fourth {
  position: absolute;
  z-index: 20;
  width: 350px;
  height: 350px;
  top: 25px;
  left: 25px;
  background-color: green;
  opacity: 0.99;
}
.fifth {
  position: absolute;
  z-index: 5;
  width: 300px;
  height: 300px;
  top: 25px;
  left: 25px;
  background-color: pink;
  opacity: 0.99;
}
@-webkit-keyframes toggleOpacity {
  0%   { -webkit-transform: translateX(-150px); transform: translateX(-150px); }
  50% { -webkit-transform: translateX(150px); transform: translateX(150px); }
  100% {-webkit-transform: translateX(-150px);transform: translateX(-150px);}
}
@-moz-keyframes toggleOpacity {
  0%   { -moz-transform: translateX(-150px); transform: translateX(-150px); }
  50% { -moz-transform: translateX(150px); transform: translateX(150px); }
  100% {-moz-transform: translateX(-150px);transform: translateX(-150px);}
}
@-o-keyframes toggleOpacity {
  0%   { -o-transform: translateX(-150px); transform: translateX(-150px); }
  50% { -o-transform: translateX(150px); transform: translateX(150px); }
  100% {-o-transform: translateX(-150px);transform: translateX(-150px);}
}
@keyframes toggleOpacity {
  0%   { -webkit-transform: translateX(-150px); -moz-transform: translateX(-150px); -o-transform: translateX(-150px); transform: translateX(-150px); }
  50% { -webkit-transform: translateX(150px); -moz-transform: translateX(150px); -o-transform: translateX(150px); transform: translateX(150px); }
  100% {-webkit-transform: translateX(-150px);-moz-transform: translateX(-150px);-o-transform: translateX(-150px);transform: translateX(-150px);}
}

Using Vals' solution and your original markup, it is possible to bring any of the divs in front by applying z-index:auto to itself and a negative z-index to its immediate child. The limitation here is that it can only be applied to one level. You can't completely reverse the stack with it (if we disable the reset line in JS and click on level 2 and 4, level 4 comes above level 3 but not above level 2). Here's the snippet, click on any div:

window.ziToy = {
  reset: false,
  updateIndexes : function(){
    $('div span').each(function(){
      $(this).text($(this).parent().css('z-index'));
    })
  },
  toggleReset : function () {
    this.reset = !this.reset;
  },
  values:['-1','auto','1']
};

$('div').on('click', function(e){
  e.stopPropagation();

  if (window.ziToy.reset) {
    $('div').css({'z-index':'auto'}); /*reset all divs*/
     $(this).css({'z-index':'auto'});
     $(this).children().css({'z-index':'-1'})
  } else {
    var toy = window.ziToy,
        current = $(this).css('z-index'),
        next = toy.values.indexOf(current) + 1;
    $(this).css('z-index', toy.values[next % 3])
  };

  window.ziToy.updateIndexes();
});

window.ziToy.updateIndexes();
body {
  color: white;
  font-weight: bold;
  font-family: sans-serif;
  display: flex;
  flex-direction: column;
  align-items: center;
  justify-content: center;
  min-height: 100vh;
  box-sizing: border-box;
  margin: 0;
  padding: 0;
  padding-top: 30px;
}
@media (max-height: 300px) {
  body{
    padding-top: 150px;
  }
}

section {
  width: 0;
  height: 0;
  overflow: visible;
  left: -240px;
  top: -160px;
  position: relative;
  z-index: 1;
}
.toggle {
  position: absolute;
  top:0;
  left: 0;
  padding: 15px;
  color: #999;
  font-weight: 400;
}
div {
  position: absolute;
  height: 150px;
  width: 300px;
  top: 30px;
  left: 30px;
  background-color: grey;
  padding: 5px;
  cursor: pointer;
}

div>div {
  background-color: orange;
}
div>div>div {
  background-color: darkred;
}
div>div>div>div {
  background-color: green;
}
div>div>div>div>div {
  background-color: pink;
}
div>span {float: right;}

  <input onchange="javascript: window.ziToy.toggleReset()" type="checkbox" />Reset all divs on click

Updated snippet: now you can disable the divs z-index reset to be able to toggle through values of -1, auto & 1 for each of the
s independently. This will probably help in understanding the stacking contexts principle, laid down below in my own words.

Stacking contexts principle:
Each parent with a set position (other than static) and a set z-index (other than auto), creates a stacking context at that particular z-index for all its children. Picture it as an infinity of z-index for its children. That infinity is placed entirely at the z-index of the parent.
Let's consider the reference item A. Regardless of z-index on any children of A, if you set z-index on B (sibling of A) higher than A's z-index, B (and any children of B) will be rendered above A and above all the children of A.
When comparing z-index of children from different parents, the browser will always decide based on z-index of parents, not of children.
If you want to send a child below its parent, set z-index:auto on the parent and a negative z-index on the child.

Important note: When applying transforms (especially 3d) on elements with negative z-index not all browsers behave the same and you might experience bugs and inconsistencies. For example, see this un-aswered question.

A: You can hack your way around to make child elements disappear behind the parent element with z-index. Here are a few methods:

*

*Is it possible to have a child element behind his parent element with z-index

*How to get a parent element to appear above child
But generally speaking, you can't use z-index to position a child element behind the root element of the stacking context.
If you can alter the HTML structure, however, to make the divs siblings, then you're all set:

.first {
  z-index: 5;
  width: 500px;
  height: 500px;
  position: absolute;
  left: 50%;
  top: 50%;
  transform: translate(-50%, -50%);
  background-color: grey;
}
.second {
  z-index: 4;
  width: 450px;
  height: 450px;
  position: absolute;
  left: 50%;
  top: 50%;
  transform: translate(-50%, -50%);
  background-color: orange;
}
.third {
  z-index: 3;
  width: 400px;
  height: 400px;
  position: absolute;
  left: 50%;
  top: 50%;
  transform: translate(-50%, -50%);
  background-color: yellow;
}
.fourth {
  z-index: 2;
  width: 350px;
  height: 350px;
  position: absolute;
  left: 50%;
  top: 50%;
  transform: translate(-50%, -50%);
  background-color: green;
}
.fifth {
  z-index: 1;
  width: 300px;
  height: 300px;
  position: absolute;
  left: 50%;
  top: 50%;
  transform: translate(-50%, -50%);
  background-color: pink;
}

A: The z-index will be calculated relative to the parent, so once you increase the parent's z-index all children will be affected implicitly. There is no way a child can be hidden behind its parent using z-index. z-index mostly affect siblings or HTML elements in different parents.

A: I am not sure if this has been already said, there are lots of answers and comments.
You can do it with a z-index: auto on the parent and a negative value on the immediate child
Here on the first level:

body {
  background-color: bisque;
}

.first {
  position: absolute;
  z-index: auto;
  width: 500px;
  height: 500px;
  background-color: grey;
  animation: togglePosition 3s infinite;
}
.second {
  position: absolute;
  z-index: -1;
  width: 450px;
  height: 450px;
  top: 25px;
  left: 25px;
  background-color: orange;
  opacity: 0.99;
  animation: togglePosition 3s infinite -1.5s;
}
.third {
  position: absolute;
  z-index: 3;
  width: 400px;
  height: 400px;
  top: 25px;
  left: 25px;
  background-color: yellow;
  opacity: 0.99;
}
.fourth {
  position: absolute;
  z-index: 20;
  width: 350px;
  height: 350px;
  top: 25px;
  left: 25px;
  background-color: green;
  opacity: 0.99;
}
.fifth {
  position: absolute;
  z-index: 5;
  width: 300px;
  height: 300px;
  top: 25px;
  left: 25px;
  background-color: pink;
  opacity: 0.99;
}

@keyframes togglePosition {
  0%   {  left: -150px; }
  50%  {  left: 150px; }
  100% {  left: -150px;}
}

And here on the second level. Here, the opacity needs to be removed. Just to demonstrate that it's not all the document that is above the child, just the relevant parts (if I understand the comment ok)

.first {
  position: absolute;
  z-index: 100;
  width: 500px;
  height: 400px;
  background-color: grey;
}
.second {
  position: absolute;
  z-index: auto;
  width: 450px;
  height: 300px;
  top: 80px;
  left: 25px;
  background-color: orange;
}
.third {
  position: absolute;
  z-index: -1;
  width: 400px;
  height: 400px;
  top: -50px;
  left: 25px;
  background-color: yellow;
  opacity: 0.99;
}
.fourth {
  position: absolute;
  z-index: 20;
  width: 350px;
  height: 350px;
  top: 25px;
  left: 25px;
  background-color: green;
  opacity: 0.99;
}
.fifth {
  position: absolute;
  z-index: 5;
  width: 300px;
  height: 300px;
  top: 25px;
  left: 25px;
  background-color: pink;
  opacity: 0.99;
}

A: The child elements always inherit the z-index from its parents as mentioned by another answer!
However, there is a workaround.. set a negative z-index for the child elements, and remove the one set on the parent element to achieve your goal.
Hope this helps!

A: Parent elements z-index have an effect.
As seen in another post, this script, listing all parents elements z-index, is very useful to debug.
 var el = document.querySelector('your elt');
  do {
    var styles = window.getComputedStyle(el);
    console.log(styles.zIndex, el);
  } while(el.parentElement && (el = el.parentElement));

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text:
Ecuador's Indigenous Siekopai communities sue for title in protected area
by Maxwell Radwin on 13 October 2022
Approximately 800 Siekopai occupy territory in the Western Amazon along the Ecuador-Peru border but haven't been able to obtain a constitutionally guaranteed title to their ancestral land in the Cuyabeno Wildlife Reserve.
After years of requests, they decided to file a lawsuit against the government in hopes that they will finally gain control of Pë'këya, the ancestral and spiritual home of their peoples.
The Siekopai are world renowned for their knowledge of local flora and fauna, which they use in many of their traditional ceremonies.
A group of Indigenous communities in Ecuador is taking legal action to regain control of territory in a wildlife reserve they say the government recognized a long time ago but never properly delivered to them.
Siekopai communities, which occupy territory in the Western Amazon along the Ecuador-Peru border, have filed a lawsuit against the Ministry of Environment, Water and Ecological Transition in hopes of being granted the title to approximately 104,000 acres (42,087 hectares) called Pë'këya, the ancestral and spiritual home of their peoples.
Ecuador has a long record of delaying the granting of land titles to Indigenous communities. It has also never titled land for an Indigenous community that was already declared a protected area.
"We believe getting a property title guarantees that the Siekopai are owners of a territory that we, with our way of organizing, with our way of seeing nature, can manage and develop as a peoples," said Hernán Payaguaje, a resident of the Siekopai San Pablo community and founding member of the Ceibo Alliance, an Indigenous rights group made up of four Indigenous nations.
Siekopai elder Andres Piaguaje with a blow dart in the Ecuadorian Amazon. (Photo courtesy of Alex Goff / Amazon Frontlines)
The Siekopai communities, which include approximately 800 people, have been fighting for control of their territory since the early 1940s, when the Ecuador-Peru War militarized the area, broke up families and threatened ancestral customs connected to the local wildlife. Both sides of the conflict accused the Siekopai of working for the other, often forcing community members to flee.
Even after a peace treaty was signed, the newly drawn borders divided the Siekopai territory, making it harder for families to travel freely as they had generations before.
In 1979, part of the territory was incorporated into Ecuador's Cuyabeno Wildlife Reserve, which was then then expanded in the early 1990s. And while that meant some conservation efforts and protections were being applied to Siekopai land, the communities were concerned they didn't have control over how the area was being managed.
Representatives of the Siekopai sent a request to the Ministry of Environment in 2017 asking for a land title to the area in hopes of resolving their concerns. But the ministry said it lacked the technical capacity to carry out the titling process, according to Amazon Frontlines, an NGO that has been supporting the Siekopai communities with litigation and the territorial defense process.
"Both international law and the Ecuadorian constitution are clear: rights violations are not excusable by the absence of any technical guidance," Amazon Frontlines said in a September statement.
The Ministry of Environment didn't respond to a request for comment for this story.
After two years of delays and little response from the ministry, the Siekopai submitted a different request to the country's Ombudsman, arguing that the government's failure to grant the title violated their rights as laid out in the country's constitution, which recognizes ancestral territories as the inherent property of Indigenous communities.
The Ombudsman ruled in favor the Siekopai but the government still didn't grant the title.
After several more years of waiting, the communities decided additional action needed to be taken, and this year moved forward with filing the new lawsuit.
Over the last several years, they've been working with GPS and satellite technology to document the exact limits of their ancestral territory, Amazon Frontlines said, in order to strengthen their claim.
But the lawsuit is much more than just acreage and land boundaries. It's also about identity.
"They can continue to live in whichever part of the world but they can only develop their culture, their philosophy, their way of life on that land," said Lina María Espinosa, an attorney representing the Siekopai. "[It's] the land where they have roots, where the bones of their grandparents and ancestors are buried."
Pë'këya, also known as Lagartococha, is the ancestral heartland of the Siekopai people. (Photo courtesy of Jerónimo Zúñiga / Amazon Frontlines)
The high rates of biodiversity in Pë'këya, the cultural nucleus of the Siekopai's territory, has allowed many communities to develop rituals and traditional healing practices that give them unprecedented knowledge of the area's flora and fauna.
Some communities use aniba trees (Aniba rosaeodora) for the roofs of spiritual houses while others use mangroves for making fishing tools. Families from different areas share their skills and practices, creating a deep network of "ethnobotanical" knowledge that helps conserve the area.
Ecuador has a long record of prioritizing extractive industries and other economic drivers over the rights and needs of local communities.
"There's a lot of external pressure and interests from the state itself," Payaguaje said, "from big industries, from the big companies, extractive industries, oil, gold, loggers, the agricultural frontier … The state is looking to those territories to take advantage of natural resources."
Nevertheless, and given the state's slowness to grant a title to the Siekopai communities, Payaguaje said he has hope this new lawsuit will be successful, bringing a title and much-needed protections to the land and the culture it houses.
"We have been very, very patient," he said. "We've succeeded in some parts and in other parts it's been more difficult. But as I said, we are going to keep fighting."
Banner image: Siekopai people gather on the beaches of the Aguarico river on the border between Peru and Ecuador. Photo courtesy of Jimmy Piaguaje/Alianza Ceibo.
Article published by Latoyaabulu
Activism, Conservation, Deforestation, Environment, Environmental Law, Forests, Indigenous Peoples, Indigenous Rights, Law, Protected Areas, Rainforest Conservation, Rainforests, Wildlife


Note: Preceded by rhyming address on tribulations of the Virgin Mary: see 705.
Brown, Carleton Fairchild, ed. Religious Lyrics of the XIV Century. Oxford: Clarendon, 1924. 2nd ed., rev.: G. V. Smithers, Oxford, 1952: 228.
Stevick, Robert D., ed. One Hundred Middle English Lyrics. Indianapolis: Bobbs-Merrill, 1964: 76.
Note: With three-line introductory address; see 3849.
Attributed Title: Written as prose.
Floyer, John Kestell, and Sidney Graves Hamilton. Catalogue of Manuscripts Preserved in the Chapter Library of Worcester Cathedral. Oxford: for the Worcester Historical Society, by James Parker, 1906: 6.
Hulme, William Henry. "Floyer and Hamilton, Catalogue of Manuscripts Preserved in the Chapter Library of Worcester Cathedral." Journal of English and Germanic Philology 8 (1909): 287-96: 292-3.
Owst, Gerald Robert. Literature and Pulpit in Medieval England. Cambridge: UP, 1933: 541-2.
Saupe, Karen, ed. Middle English Marian Lyrics. Kalamazoo, MI: Western Michigan University for TEAMS, 1998: 90-1; 218-19.


text:
Fandawm Launches A Music Label With The Release Of The Romantic Single Kamaal Kare Tu
Posted on August 24, 2021 Author dsprime Comment(0)
Mumbai (Maharashtra) [India], August 24: The popular short video production startup Fandawm has launched a new music label Fandawm Music Originals, releasing its first music video single Kamaal Kare Tu, with a theme of love and betrayal. Udit Saxena has crooned and composed the song, and debutant AJ Mahin penned the lyrics. The magnificently picturised video features a magic couple Faizal Siddiqui and Rubyynna, short video influencers, and sensational heartthrob Rizwan Khan (Rizxtar). The song has crossed over 1 Million views on YouTube since its launch in the first two days. The song's teaser, released last week, was also an instant hit among the young audience and generated over 2 lakh views in the first two days on YouTube and 1 Million views on Instagram.
Beautifully shot across rustic yet contemporary backdrops with rich cultural vintage history, each frame of the song elaborates scenic and lush settings, thus adding a dash of vintage colours and a contemporary feel to the romantic scenes. Mukul Verma directed the video of the song, and production operations were done by Ankur Drabu. With Udit's heart-touching voice, catchy and hummable lyrics from AJ Mahin, and an intriguing dark thriller video storyline, the song is set to top the charts and take over the short video creations on Reels, Moj, and MX TakaTak.
Under the repertoire of Fandawm Music Originals, the startup plans to produce over 25 music video singles in the next year and distribute them worldwide across various audio and video apps, including YouTube, Instagram, Gaana, JioSaavn, Spotify, and Amazon Music. The cast, Faizal Siddiqui and Rizwan Khan, both are immensely celebrated creators since their TikTok days; however, they are yet to establish themselves in the acting world. Rubyynna, the lead actress of the music video, came from a humble village background in Uttar Pradesh and relocated to Mumbai around a year back. Since then, Rubyynna's social media growth has been phenomenal, and she has quickly jumped into the mainstream post her launch by Fandawm Music Originals. "Every influencer's dream is to act in Music Videos to become a big star. Fandawm is offering this golden opportunity. In a short span of time, Fandawm has emerged as a launchpad for the new stars and is bringing forth the acting prowess of influencers who have been dominating the short video market for quite some time but haven't really had a breakthrough moment yet," said Faizal Siddiqui.
Fandawm, launched recently by ex-MX Player and MX TakaTak employees, finds and invests in content creators and helps them grow and create content aligned with their audience and brands. Pushpendra Singh and Snehil Narula founded the startup. Snehil led the influencer content at MX TakaTak. Pushpendra is an ex-VP and Head of Growth and Content Strategy of MX TakaTak. He also spearheaded the OTT growth at MX Player. Previously, in 2019, Pushpendra launched immersive vertical format music videos for Gaana and also led consumer products at Amazon before this.
Fandawm is also producing its original web shows along with helping content creators to monetize their fans directly. With the pandemic, the Indian audience's sentiment about going to movie theatres continues to be conservative, resulting in the delay and dearth of new movies. This supply phenomenon has created an opportunity for music singles, which are a form of short-story telling that would appeal to the Indian movie buffs. Music is an inseparable component of short videos. Venturing into the music by the short video production startup could be one of India's most exciting fresh waves for original content creation.
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