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.[1] But I suspect only
continental realism and the speculative turn may force the issue. Let us
- ↑ 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.
