Theodore Adorno (1903-1969)

Gloria Anzaldúa (1942-2004)


Inkarnatorisk epistemologi

En transformativ Kristologi som teologisk maktkritik i dialog med Theodor Adorno och Gloria Anzaldúa


Författare: Maja Lang Koppen



- Objektiv transcendens: Kulturens objektivitet

Dialektiskt förtryck: Nepantlas sår

- Analysbegrepp: Gränsernas dialektik

Objektivismens förtryck

Det undertryckta mellanrummet


Nepantla: Icke-identiteten tar form

Coyolxauhqui-imperativet: Att återta tänkandets autonomi

Nosotras: Mellan objektivt och subjektivt

Nagualism: Den partikulära erfarenhetens universalitet

Analysbegrepp: Mellanrummets dialektik


Mellanrummets form

Epistemologisk dekonstruktion

Hybrid helhet

Transformativ hybriditet



- Ontologi och funktion: Kristologins ontologiska funktion och funktionella ontologi

- Inkarnationen: Gud blir människa och Ordet blir kött

- Korsfästelsen: Ordningens återupprättelse

Kristi kropp: Identifikationen mellan Gud och mänskligheten

- Helgelsen: Den omvända inkarnationen

(Rick Dolphijn,

The Philosophy on Matter, 2021.)

To live in the Borderlands means you

are neither hispana india negra espan˜ola

ni gabacha, eres mestizo, mulata, half-breed

caught in the crossfire between camps

while carrying all five races on your back

not knowing which side to run to, run from;

Cuando vives en la frontera

people walk through you, the wind steals your voice

you’re a burra, buey, scapegoat,

forerunner of a new race,

half and half – both woman and man, neither –

a new gender

(Gloria Anzaldúa, Borderlands, 2022.)

The moment the insider steps out from the inside she’s no longer a mere insider. She necessarily looks in from the outside while also looking out from the inside. Not quite the same, not quite the other, she stands in that undetermined threshold place where she constantly drifts in and out. [ . . . ] She is, in other words, this inappropriate other or same who moves about with always at least two gestures: that of affirming ‘I am like you’ while persisting in her difference and that of reminding ‘I am different’ while unsettling every definition of otherness arrived at.

(Trinh T. Minh-ha)

No justice [ . . . ] seems possible or thinkable without the principle of

some responsibility, beyond all living present, within that which

disjoins the living present, before the ghosts of those who are not yet

born or who are already dead, [ . . . ]. Without this non-contemporaneity

with itself of the living present, [ . . . ] without this responsibility and this

respect for justice concerning those who are not there, of those who are

no longer or who are not yet present and living, what sense would there

be to ask the question ‘where?’ ‘where tomorrow?’ ‘whither?’


(Jacques Derrida)

Time can’t be fixed. The past is never closed, never finished once and for all, but there is no taking it back, setting time aright, putting the world back on its axis. There is no erasure finally. The trace of all reconfigurings is written into the enfolded materialisations of what was/ is/ to-come.


(Karen Barad)

Grenseland - i stemmen

(Berit Norbakken)