It has been almost fifteen years since Bill Brown noted triumphantly, “These days, history can unabashedly begin with things and with the senses by which we apprehend them.”1 In 2015, one hardly needs to argue for the theoretical significance of objects, things, or stuff.2 In its “new” iteration, materialism has achieved the ascent of the object, such that it now seems unorthodox (or, better yet, unfashionable) to read objects aesthetically, culturally, or generally in relation to the human subject. New materialists, object-oriented ontologists, and media archaeologists urge us to repudiate such anthropocentrism and think beyond the human. “Thinking beyond the human” often means ignoring the political life of objects, though, and turning away from the roles that objects play in human historical, social, and economic history. This epistemological shift is particularly problematic for feminist scholarship, which retains an historic investment in human systems of oppression, even (perhaps especially)...

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