Moira Hille

My interest lies in the questions on how materials, things and matters are connected to different forms of belongings. What role do they play in creating, holding and passing belongings. How are they hereby connected to the dichotomy of being alive and being dead. How do these attributes affect belongings, and who is calling out the liveliness. ‘Belonging’ is an ambivalent term. It can be seen more as a process of yearning, in opposition to identity as a stable state. In this sense there are forms of belonging that challenge other forms of belonging, with characteristics that depend on a particular situation and fixed locations and are subjected to hegemonic systems. Hegemonic belongings are thus permanently associated with these lines of flight in uncontrolled crises, and must be institutionally regulated, for example when it comes to securing public spaces. Belongings disturb order, and interfere when there should be a clear separation. Belongings have different forms and are surrounded by different materials, things and objects. Some we see more alive, while others are dead, some might sleep. Some are desire-driven, while others are less lively. Do objects tell something about the driving force, the form of belonging and how we belong to each other. I want to concentrate on specific forms of belongings that appear in queer/-feminist writings: Critical Regionalism for example primarily defines an architectural or community expression of belonging that criticizes dominant universalistic forms; while home is a location of resistance against power, it marks an emotional safe space that can also be dangerous because of its closeness. Commons is asking how to open up and share belonging and find social justice. How do queer belongings appear and what kind of idea of life_death, in_vitality do their materials carry.

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