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| Srl | Item |
| 1 |
ID:
192010
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| Summary/Abstract |
This article brings an intimate perspective to bear upon the violence of economic sanctions, shifting attention away from an exclusive focus on state actors, in order to examine how “‘wounds” enter politics’.1 In this research, I ‘stretch’ Berlant’s notion of the intimate public, reconfiguring it as a decolonial analytic lens on subaltern suffering in conditions of endemic imperial violence. I focus on the Facebook page of the Iranian chief negotiator, Javad Zarif, during Iran’s talks with the P5+1 powers over its nuclear programme, under the pressure of what the Obama administration itself termed ‘crippling’ economic sanctions. Examining Zarif’s audience’s readings of his back injury during the talks as representing the ‘crippled’ nation, I trace how subaltern injury is intimately narrated through a racialised framework of disablement and ‘recovery’, where ‘recovery’ signifies a desanctioned and deracialised national body. I firstly complicate the prevailing conception of the intimate public as oriented around a ‘national fantasy’, theorising it as an affective structure that simultaneously locates imperial power, as well as the nation-state, as sources of complaint and hope; secondly, I draw on a critical disability (‘crip’) lens to understand the intimate public as mediating both the debilitation of racialised underdevelopment, and the fantasy of a normative, ‘developed’ national body in a post-sanctions future. Through examining the intimate politics of economic sanctions, this study contributes to a decolonial perspective on the entanglements of affect, nationalism and imperial violence.
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| 2 |
ID:
191921
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| Summary/Abstract |
This article analyses how a creative writing workshop in 2017 Cairo dynamically engaged with cultural memories of the 1967 defeat of the Arab armies. The article first situates 1967 as a crucial reference point in discursive attempts to tie personal life stories to national history and in making sense of a widespread feeling of postcolonial disenchantment. It is in the ruinous aftermath of the 2011 uprisings, when a view on a political horizon beyond the stifling present temporarily was reopened, that the workshop critically examined the relations between cultural memory, family history, and everyday life with, at its center, the notion of defeat in all its shapes and intensities. The article argues that the workshop can be seen as ‘an intimate public,’ carving out a space for survival lying largely outside of the sphere of politics. Nevertheless, in its affective plurality that stimulated modes of irreverence, the workshop tentatively opened up new political dispositions under the strenuous conditions of post-2013 Egypt.
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