Bending, spilling, dumping. Soil, rural resistance, and queer futurity.

这个以实践为导向的博士建议将探索对土壤的方向和倾向，调查城市-西方的关系，以生存，农村生活和土壤政治。该项目遵循少数民族主义社会运动的策略，包括农民实践、农民骚乱和酷儿文化和理论，将西方城市关系重新定位为生存。这个项目从一个紧迫和前景的地方出发，通过对身体现实的关注，被压迫的身体的经验。它还集中在被征服的历史和被忽视的网站，包括南地中海欧洲农业社区，使用抗议作为生存的工具。在呼吁生态变化和人地关系转变时，这些方向被优先考虑。该项目询问我们如何通过学习农业运动和酷儿现象学来重新定位自己，在酷儿行动主义和土地管理之间找到一致性。通过雕塑和表演的发展，该项目将发展跨越城乡鸿沟通常的复杂性的团结形式，为未来的共存形式提供假设，作为通过招募土地倡导者来抵制死亡政治政权的行动模式。抵抗行动如何利用脆弱性？这个项目挑战的主体性模型，代表道德和积极的代理人作为直立和“直立”，问：我们能从倾斜和弯曲学到什么？从彼此和土地的弯曲？我将研究来自粮食生产网络中绝望的农村地区的声音和物质姿态，粮食被理解为政治形式。这是建立在之前在西班牙南部进行的研究的基础上的，那里的小规模农业农民，历史农民，以及他们的生活方式被集中的市场力量所迫。这里提出的研究也采用了酷儿思维及其体现作为一种方式来扩展和绘制一条摆脱统治，特权，神圣的生活方式的道路。它开始“重新定位”，使事情变得奇怪，扰乱事物的秩序（Ahmed 2006）。过渡（Preciado 2018）和分离（Tsing 2016）被视为对抗和迷失世界观的方法，这些世界观排除了未来“世界的单词是土壤”的可能性（Puig de la Bellacasa 2017）。来自西班牙农村散文家Jaime Izquierdo（2020）的想法，他主张农民和景观的有用历史纠缠，指导该项目超越当前对农业和生态资产阶级对农村的占用的生态城市批评。这个项目出现在地球的伤口，创造了土壤工人之间的联盟谁弯曲下到种子和收获和奇怪的身体鞠躬向地面和死亡。这种团结的形式超越了通常的复杂性和分歧，提供了未来的共存形式，作为通过招募土地倡导者来抵制死亡政治政权的行动模式。该项目将包括一系列的谈话，实地考察和装置，以某些减速的生活形式为出发点，并从农业社区的先例中发展出来。指导性的先例包括Derek Jarman，Pepe Espaliu和Felix Gonzalez-Torres的作品和档案图像，他们在艾滋病带来的死亡倾向中与地球的具体接近将被招募为一种具体知识模式，提供对生命逐渐堆肥到地形的洞察。土地管理者和酷儿艺术家的两个社区都抵制强迫（和强制）正直（Tsing，2016），将脆弱转化为坚韧，将弯曲和倾斜转化为抵抗。减缓活动，如午睡，在南欧仍然很常见，将被探索为投机性的设备，身体和雕塑上的锻炼，以抑制超生产力的建筑。

This practice-led DPhil proposal will explore orientations and inclinations towards the soil, investigating urban- western relationships to subsistence, rural life, and soil politics. Following tactics developed by minoritarian social movements including peasant practices, farmers' riots and queer culture and theory, this project reorients Western urban relations to subsistence. This project departs from a place of urgency and foregrounds, through a focus on corporeality, the experiences of oppressed bodies. It also centers on subjugated histories and overlooked sites including Southern Mediterranean European farming communities that use protest as a tool for survival. These orientations are given precedence in calls for ecological change and transformations in human-soil relations. The project asks how we might reorient ourselves by learning from agricultural movements and queer phenomenology, finding alignment between queer activism and stewardship of the land. Through the development of sculptures and performances, this project will develop forms of solidarity that trespass the usual complexities of an urban-rural divide, offering hypotheses towards future forms of coexistence functioning as modes of action that resist necropolitical regimes by recruiting advocates for the soil. How can acts of resistance draw on vulnerability? This project challenges models of subjectivity that represent the ethical and active agent as erect and "upright," asking: What can we learn from inclining and bending? From bending towards each other and the land? I will research voices and material gestures that arrive from rural sites of hopelessness in the web of food production, with foods understood as political forms. This builds on previous research conducted in Southern Spain where small-holding agricultural farmers, historical peasants, and their ways of living are forced out by centralised market forces.The research proposed here also employs queer thinking and its embodiment as a way to expand on and chart a way out of dominant, privileged, hallowed ways of living. It sets out to 'reorient,' making things queer and disturbing the order of things (Ahmed 2006). Transition (Preciado 2018) and separation (Tsing 2016) are seen as ways to combat and disorientate worldviews that foreclose the possibility of a future where "the word for world is soil" (Puig de la Bellacasa 2017). Ideas drawn from Spanish rural essayist Jaime Izquierdo (2020), who argues for a useful historical entanglement of peasantry and landscape, guide the project in moving beyond current eco-urban critiques of farming and eco-bourgeois appropriations of the rural. The project emerges from an earth wound, creating alliances between soil workers who bend down to seed and harvest and queer bodies bowing towards ground and death. The forms of solidarity that arise trespass the usual complexities and divides, offering future forms of coexistence as modes of action that resist necropolitical regimes by recruiting advocates for the soil.The project will include a series of talks, fieldwork and installations, taking as a departure point certain forms of decelerated life and embodiments developed out of precedents from farming communities. Guiding precedents include works and archival images from Derek Jarman, Pepe Espaliu, and Felix Gonzalez-Torres whose embodied proximity to the earth as they incline toward death brought on by AIDS will be recruited as a mode of embodied knowledge offering insight into the gradual composting of life into terrain. Both communities-those of land stewards and those of queer artists-resist forced (and enforced) rectitude (Tsing, 2016), transforming vulnerability into fortitude and bending and inclining into resistance. Slowing-down activities such as the siesta, still common in Southern Europe, will be explored as speculative devices exercised physically and sculpturally to deactivate architectures of hyper-productivity.