Throughout the research process, I have been, time and again, confronted with both the openings and limitations that my entangled role in the research field has provided to the study of the resisting choreography of Ende Gelände. On the one hand, my personal engagement in the movement has given me the possibility to get in-depth experience on the practices of political disobedience (see Malkki 2007, 170−174; Bleiker & Brigg 2010, 780; Pink 2007, 7).
The personal contacts and friendships I have made throughout the research path have enabled a close, and at times a very intimate, glimpse to the many layers, narratives and bodies that make up Ende Gelände. On the other hand, whilst I am also personally engaged in Ende Gelände, it might have been sometimes more difficult for me to adopt a critical gaze towards the movement itself. However, I have also written about the experiences that made me question certain practices and ways things were done in the movement. Nevertheless, after this research, I am even more convinced that Ende Gelände is a necessary and important platform both for resistance against climate injustices and for experimenting with new ways of getting organised collectively.
My second concern is connected with the question whom will this research serve. Although the motivation for doing this research was initially my personal curiosity to better grasp the meaning and functioning of corporeal resistance in Ende Gelände, it became quite clear for me early on, that with this thesis I would also want to contribute to the climate justice movement more widely. I have been asking myself how to be a good ally and to make my research relevant and supportive for the community instead of exploiting the research participants for self-serving purposes (Hobbs 2017, 28; see also Suoranta & Ryynänen 2014; Seppälä 2012, 11).
This is one of the reasons why I placed the portraits of resistance in the centre of the analysis:
I wanted to give generous space to the voices and experiences of my research participants (see Vrasti 2008, 294; cf. Beier 2005, 73). I hope that the insights on the materiality, relationality and political dimensions of the resisting choreography of Ende Gelände can serve as an inspiration and as a critical mirror for the readers from inside and outside the climate justice movement (cf. Vrasti 2008; Lie 2013).
Furthermore, I wish to have contributed to the knowledge community of IR in understanding the role of corporeality and disobedience in the times of climate emergency, and in elaborating the connection between resistance and vulnerability. However, I am also very conscious that
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this is “only” a master’s thesis, and a more in-depth research would be required to gain a better understanding on the resistance practiced by activists of Ende Gelände.
Also, my embodied approach to ethnography had its limitations: operationalising corporeal data was not easy as I did not have any clear examples or script how to analyse it (cf. Sparkes &
Smith 2012, 172.). I had to find theoretical and methodical support from various sources and disciplines, which might have weakened the analytical sharpness of the thesis. On the other hand, this approach gave me the chance to bring together my experience both from the academia and from the field of dance education and choreography.
During the research process I also grew to learn that there is no way I can fully capture the body and the corporeal in the text, or make them fully fit my theoretical framework. Part of the ontology of the becoming body is that it simply resists complete categorisation (see Manning 2007, 11; cf. Puumala 2012, 950−951). Yet, I was able to approach the corporeal resistance practices of Ende Gelände and aim at grasping insights from them through entangled and embodied ethnographic inquiry.
Surely, further research is needed for instance on the intersectionality of race and class-related questions in Ende Gelände and the climate justice movement more broadly. A group of BIPoC has been forming in Ende Gelände both to make visible who is affected by climate turmoil, and to address the racialised aspects of police repression and violence directed toward the BIPoC bodies in actions of political disobedience50. It would also be interesting to study more closely the multiple actors and coalitions in the Global South that are actively resisting the fossil fuel based political economy by applying political disobedience to their actions. How do their corporeal practices of resistance differ from those used in Ende Gelände? What could we learn from them? It would also be important to research how the actions-trainings could be shaped to contribute even further to the development of transformative corporeal practices in the field of climate justice activism.
The starting point of this thesis was utterly personal. However, I am still very much convinced that the interdisciplinary approach of my research on the corporeal politics of resistance in Ende Gelände, is valuable. I hope this thesis will be able to open up some new paths to better understand how we as human beings are deeply entangled with the world through our bodies,
50 How some bodies (black and brown, non-European) will be treated differently by the police repression. Especially if the person is not having a European passport or just a temporary permit. The BIPoC people in Klimacamp were advised to go the Legal Team before taking part of the action.
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and how these bodies – breathing, sweating, both vulnerable and powerful things – are indeed shaping the field of the international.
125
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