درخت حوزه‌های تخصصی

Through a critical auto-ethnographic account of miscarriage and grief, I explore what it means to inherit Islam as a tradition through care-based modes of knowing. Through Muslim-feminist theorizing, I blend Quranic narratives of care with maternal lineages of Islam I have inherited through care, that not only guide how I think about care Islamically, but also, how I practice care in my relations as a Muslim. I also illustrate the value of intertextuality of care as it is experienced across lived time, and across generations, within systems of kin and the need to let go of monolithic senses of tradition, and moral epistemology, within our practice of comparative care ethics. I draw a parallel between colonial, and white-orientated modes of knowing Muslims, and Islam, and grounded care-based modes of knowing by which we come to know and inhabit our practices of Islam in caring as, and being cared for , as Muslims.

Performative care for victims of gender-based violence in Tanzania through established socio-cultural gendered policies that reinforce the disproportionate care labor that women activists carry. Women's rights activists historically sustain the care labor of protecting young girls from various forms of abuse and violence, in Tanzania, this abuse is embedded within Tanzania's constitution under the Law on Marriage Act of 1971, sections 13 and 17 that upholds the age of consent for Tanzanian girls at fourteen years or fifteen years respectively. In this chapter, I address the cost of harmful cultural or religious practices that sustain and reinforce violence against young girls in Tanzania. I explore the challenges of navigation justice in systemic heteropatriarchal societies and the exhausting but rewarding care burden of protecting young girls by women's rights activist groups or legal civil society organizations. My work adds to the voices of activists, scholars, victims, and survivors to explicitly emphasize the dangers that young girls face in societies that see children as objects for masculine domination and pleasure.

The article specifies the human being based on the respiratory cycle, referring to the etymology of the word “spirit”. This word shares its root with the French word respiration (“breathing”) as well as the verb “to inspire,” suggesting breath and animation. Human temporality is made up of organic rhythmicity, from a weighing body that experiences itself as inscribed in time – this is the authentic meaning of the word “to exist”: to come from nowhere, without time, to somewhere, at some time. This article questions the compatibility between the demand for temporal efficiency, characteristic of the modern industrial age and the technophile ideology of communication, and the “service society” which purports to be more “caring” than the industrial one. Highlighting the suppression of the passage of time characteristic of the ideology of communication, where “time” is frozen in a self-reproducing present with no past or future, the author asserts that humane care is radically incompatible with a society that subsumes humanity, inscribed in time and in need of breath, under the ideology of a perpetual present. It is precisely on the basis of what specifies the human, namely breathing and desire, that the author proposes to consider how care might be possible in an ultra-technologized world. Drawing on an imaginary of movement and inspiration/aspiration/breathing deployed in choreographic performances and practices, the author invites the reader, as Simone Weil did, to substitute rhythm for cadence, to insert slowness into speed, and to favor the flow of time in a human reality that has become unbearable by dint of “modernization”. In so doing, we must reconsider head-on the fate that binds us, namely death, which no stasis in a perpetual present can eliminate, and which the metaphor of a risk of social necrosis invites us to reconsider. Accepting the passage of time, giving death back its face, is costly; but it's at this price that time can regain its humanizing value, as a sine qua non component of care.

This paper examines the intersection of Crip Time and Disability Justice within the Spanish medical-industrial complex, uncovering the systemic barriers faced by disabled individuals, particularly those with chronic pain and fatigue. It argues for a paradigm shift toward more inclusive and sustainable healthcare temporalities that prioritize care, interdependence, and accessibility over efficiency and productivity. Building on the history of healthcare activism in Spain, with a focus on movements such as Marea Blanca, the paper integrates the principles of Disability Justice and Crip Theory to critique the rigid temporal structures imposed by medical institutions. These structures marginalize disabled individuals by enforcing normative timelines that fail to accommodate their lived experiences. The chapter highlights the necessity of rethinking healthcare systems to embrace temporalities that sustain well-being and challenge the austerity-driven logic of the Medical Industrial Complex. This paper analyzes Spanish healthcare settings and draws on previous experiments in Disability Justice activism for citizens living with chronic pain or chronic fatigue to envision a future of healthcare grounded in justice and sustainability. It advocates for flexible, patient-centered care models that respect and adapt to diverse temporalities. This approach proposes a shift in public healthcare policies toward long-term collective flourishing and equity.