Braidotti's interview is most useful in situating the 'new' materialism in relation to other currents of thought. Hers is one of the few accounts of this philosophy that fleshes it out fairly in relation to other forms of feminism, without being narky and snide in the process. Braidotti has been around long enough to have seen various theoretical waves rise and fall so she provides many fascinating historical, geographical and contextual details about the emergence of 'new' materialism. Examples are that the movement emerged out of linguistic focused poststructuralism and that the issue of the material and the maternal in psychoanalyst accounts was an issue that Braidotti's generation oriented themselves around. She eventually found a focus on the 'intergenerational break' in the context of poststructural psychoanalysis overwhelming and so 'took shelter' in Deleuze and Guattari's Anti-Oedipus.
Braidotti aligns herself with Canguilhem, Foucault and Deleuze, de-emphasising linguistic domain, but focusing on, "the concrete yet complex materiality of bodies immersed in social relations of power" (2013, p. 21). The three thinkers mentioned all have a relational matrix involving materiality and language too greater or lesser extents. I imagine this might be surprising for those who quickly adopt 'new materiality' for its anti-discursive stance. While the linguistic paradigm is here sidelined, the acknowledgment of social relations and the effects of power on bodies implies a network where the material is in relation to the social, to discourses, among bodies.
This then frames the outlining of Braidotti's embrace of the material, the transversal and the transformational as she goes on to discuss her theoretical standpoints. The interviewers highlight that Braidotti used the genealogical method in 2000 to arrive at the term, 'neo-material'. While both Marxist and poststructuralist notions of materiality are important to her, Braidotti's philosophy is largely informed by French feminist theories of sexual difference along with other materialist work. Her observation that feminist philosophy is working with, within and across two streams: post-humanism and post-anthropocentrism (2012) will also be of interest (and recognisable) to those currently reviewing literature in social and cultural theory.