ABSTRACT Place forms the material grounds of our personal-political becomings, and feminist theory after Adrienne Rich and Audre Lorde demonstrates how understanding our respective locatedness forms a critical step towards meaningful theory and praxis. Such politics and ethics of place are cultivated in the feminist environmental humanities to encompass desires for ecological justice, putting human ethical relationships with the non-human world squarely into feminism’s scope. This article arises from the observation that place-work taking Indigenous and white settler relationships to place seriously could be enriched by more substantively involving many other settler experiences. Here, I enflesh this gap: I explore personal narratives of middle-class South Asian migrant settlerhood, using the paradoxical place-with-placelessness this experience entails to further vitalise understandings of place and feminism in the environmental humanities. In doing so, I propose that ‘feminism’ and ‘place’, as categories of understanding, need not be static, stable or singular to orient our identities, passions, or politics – that even when connections to these categories are unstable and tenuous, that very displacement and its excess can be grounding.

中文翻译：

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取代的地方，不言自明的女权主义（或：一个移民定居者对一个站立的地方的追求）

摘要 地方构成了我们个人政治生成的物质基础，Adrienne Rich 和 Audre Lorde 之后的女权主义理论展示了理解我们各自的位置是如何形成通往有意义的理论和实践的关键一步。这种政治和地方伦理在女权主义环境人文学科中得到培养，以包含对生态正义的渴望，将人类与非人类世界的伦理关系直接纳入女权主义的范围。本文源于这样一种观察，即认真对待土著和白人定居者关系的地方工作可以通过更实质性地涉及许多其他定居者的经验来丰富。在这里，我充实了这个差距：我探索了南亚中产阶级移民定居的个人叙事，使用自相矛盾的地方与无地方，这种经验需要进一步激发对环境人文领域的地方和女权主义的理解。这样做时，我建议“女权主义”和“地方”作为理解的范畴，不必是静态的、稳定的或单一的，以引导我们的身份、激情或政治——即使与这些范畴的联系不稳定和脆弱，那个位移及其过量可以接地。