School of Culture and Communication - Theses

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    Everyday Traces: Diasporic Hauntings and the Affectivity of Historical Trauma Among Cambodian-Australian Women
    Hach, Maria ( 2020)
    This thesis explores how traces of the Cambodian genocide affectively haunts Cambodian-Australian women. I draw upon postcolonial theory, affect theory and feminist studies, to analyse the ways in which Cambodian-Australian women mediate memories and experiences in relation to broader cultural, social and historical structures. I contend that intergenerational trauma, gendered norms, and the politics of racism and belonging shape women’s connections to their Cambodian heritage and Cambodian identities in diverse and significant ways. My methodology, which includes qualitative in-depth interviews with Cambodian-Australian women is informed by a feminist approach that foregrounds women’s lived experiences. Yet, this thesis is not only about haunted diasporic subjects; it is also written from the perspective of a haunted diasporic subject. Given my positionality as an ‘insider’ researcher, I use a reflexive, autoethnographic approach, to writing, in order to challenge conventional modes of storytelling in academia and to interrogate what counts as ‘evidence’ in social science research. To this end, I situate my autoethnographic pieces alongside my participants’ narratives in an attempt to disrupt the subject-researcher distinction. My thesis adopts Grace Cho’s (2008) creative and reflexive approach and Avery Gordon’s (2008) method of ‘linking imagination and critique’, to not only explore the hauntings legacies of the Cambodian genocide, but to perform the very thing that my research tries to capture: ‘affective hauntings’. Using Avery Gordon’s (2008) theory of ‘haunting’ as an overarching framework, I argue that for many of my participants, all of whom were raised in Australia by one or both parents who survived the Cambodian genocide, the collective traumas of Cambodia’s devastating history have affected and continue to affect their lives, in subtle and not so subtle ways. Intergenerational hauntings, while sometimes difficult to locate, can provoke affective states that are embodied, and reflect emotions such as confusion, guilt, unease, melancholy, sadness, sorrow, pain, pride, and gratitude. These affective states are relational, contextually driven, cultural, discursive and continually negotiated. Certainly, embodied hauntings speak to histories of grief and loss, and yet from this loss, something else, something beyond psychopathology emerges. Drawing on feminist theories that highlight the generative possibilities of affect (Dragojlovic and Broom 2018; Ahmed 2010), I explore how intergenerational hauntings are sites of possibility that can open up new ways of thinking about identity and agency. As illustrated by my participants’ narratives, hauntings can be expressed by desires to actively engage with the past, recover histories, and ‘return’ to Cambodia.
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    Catching Feelings: Affect, Life Writing and the Sociality of Women’s Illness
    Green, Chloe Rebecca ( 2020)
    In “On Being Ill,” Virginia Woolf declared that illness is “the great confessional”; however, she believed this confessional impulse to be isolating, limiting the sufferer to their individual plight. Instead, this thesis argues that the contemporary scene of women’s illnesses is undeniably social. By foregrounding elements of contagion in this thesis, I examine both the infectious capacity of illness, particularly mental, psychosomatic and contested illnesses, and the contagious quality of personal experience in order to consider how movement and sensation become gendered and pathologised. Works in the contemporary genre of infectious autobiography (or autobiographical illness narrative), which include life writing by Sylvia Plath, Eve Kosofsky Sedgwick, Barbara Browning, Chris Kraus, and Leslie Jamison, configure illness as an affective environment, composed and sustained through relation. This project thus asks to what extent ill affects necessitate a shared experience, delineating what I call the sociality of illness, and in what ways this sharing encourages a post-critical and reparative structuring of the relationship between reader and text. For disorders which are primarily understood in terms of their emotional effects, these illnesses raise questions: if a person’s emotional state can be contagious, what, then, of the illness which informs and inflects that state? Does sharing feeling with someone experiencing such an illness approximate or even equate to the illness itself? And, perhaps most crucially, can like feeling transmute into pure feeling?