It's true that for the most part the critique of technology has dancing in the background the corporeal body, in all of its splendor. In this sense I'm intrigued by the work of Haraway and Kroker, though I'm skeptical also. I like Elizabeth Grosz, but I wonder about the politics of embodiment. But to get closer to specific question posed, I think you're right to identify a common ground between the critique of speed and the feminist concern with material being. Ian, you describe your current project as a 'genealogy of globalism'.
Most current commentators interpret globalism and globalization as a challenge to state authority.
You do not. You're right to identify genealogy as the key word here. We might even say that genealogy is concerned with the imaginary, if by that we also understand the practical way in which the transcendental intersects with the material. With the interdependence of knowledge and practice in mind, the 'genealogy of globalism' entails not only a philosophical history of the concept, it's genesis, transformations and faultlines, but an archaeology of a certain 'space of existence' and practice of life, with its attendant social and political rationalities. This at least is a possible outline.