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

这个以实践为主导的哲学博士提案将探索土壤的方向和倾向，调查城市-西部与生存、农村生活和土壤政治的关系。遵循少数民族社会运动发展的策略，包括农民实践、农民暴动和酷儿文化和理论，该项目将西方城市关系重新定位为生存。这个项目脱离了一个紧迫和前景的地方，通过关注肉体，被压迫的身体的经历。它还关注被征服的历史和被忽视的遗址，包括将抗议作为生存工具的南地中海欧洲农业社区。在呼吁生态变化和人土关系的转变时，这些方向是优先考虑的。该项目询问我们如何通过从农业运动和酷儿现象学中学习来重新定位自己，找到酷儿行动主义和土地管理之间的一致性。通过雕塑和表演的发展，该项目将发展超越城乡鸿沟通常复杂性的团结形式，提供对未来共存形式的假设，通过招募土地倡导者来抵抗死亡政治政权的行动模式。抵抗行为如何利用脆弱？这个项目挑战了将道德和积极主体表现为直立和“直立”的主体性模型，并问道：我们能从倾斜和弯曲中学到什么？从对彼此和对土地的俯身中？我将研究来自农村地区的声音和物质姿态，这些地方在粮食生产网络中是绝望的，而食物被理解为政治形式。这是建立在先前在西班牙南部进行的研究的基础上的，在那里，小农、历史上的农民和他们的生活方式被集中的市场力量所强迫。这里提出的研究也采用酷儿思维及其体现，作为一种扩展和描绘出一条摆脱主导、特权和神圣生活方式的道路。它开始“重新定位”，使事物变得奇怪，扰乱事物的秩序（Ahmed 2006）。过渡（Preciado 2018）和分离（Tsing 2016）被视为对抗和迷惑世界观的方式，这些世界观排除了“世界的词是土壤”的未来可能性（Puig de la Bellacasa 2017）。西班牙农村散文家Jaime Izquierdo（2020）提出了农民和景观之间有用的历史纠葛，他的想法指导了该项目超越当前对农业的生态城市批评和对农村的生态资产阶级拨款。这个项目从一个泥土的伤口中出现，在弯腰播种和收获的土壤工人和向土地和死亡鞠躬的奇怪身体之间建立了联盟。出现的团结形式跨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抗死亡政治政权的行动模式。该项目将包括一系列的讲座、实地考察和装置，以某些形式的减速生活为出发点，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中倾向于接近地球，这将被作为一种体现知识的模式，为生命逐渐堆肥到地形中提供洞察力。这两个群体——土地管理者和酷儿艺术家——都抵制被迫（和被强制）的正直（Tsing, 2016），将脆弱转化为坚韧，将弯曲和倾斜转化为抵抗。在南欧仍然很常见的午休等慢节奏活动，将作为一种投机性的设备进行探索，通过物理和雕塑的方式来停用高生产率的建筑。

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.