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| 1 |
ID:
136291
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| Summary/Abstract |
For a revolution over “culture,” remarkably little has been said about the Cultural Revolution culture itself, and even less about the apolitical, private art produced underground. This article explores this apolitical, private art, arguing that it was a “rebellion of the heart” against the state’s ruthless destruction of the private sphere. Mao’s Party-state drastically fragmented families, moulding socialist subjects through “revolution deep down into the soul.” Paintings of (broken) homes and interiors, flowers, and moonlight articulate lived experiences of the revolution while silently reinventing a private refuge for the body and soul to subsist beyond state control. Defying orthodox revolutionary mass culture, this apolitical art articulated private experience and created a private inner world for a new form of modern subjectivity, while generating community and human solidarity against relentless class struggle and alienation.
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| 2 |
ID:
190729
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| Summary/Abstract |
This article discusses the relationship between political subjectivity and urban space in three novels written in the immediate aftermath of the Partition of India: Qurratulain Hyder’s My Temples, Too, Mumtaz Shah Nawaz’s The Heart Divided and Yashpal’s This Is Not That Dawn. Despite extensive thematic and structural similarities, these early Partition novels have never been considered together and through a historical lens. Each narrative features moments of reckoning when the young protagonists are faced with sudden demands to become political in a new way, for example by abandoning secular anti-colonialism for communitarianism. The diversity of their experiences and responses, from bitter resignation to open-ended struggle, reflects the difficulties of constructing unitary selves expressing deep interior convictions aligned with collective identities. These transformations of political subjectivities are situated in and shaped by the heterogeneous urban spaces of Lucknow and Lahore, which establish the conditions of possibility for coexistence and its limits.
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| 3 |
ID:
106543
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2011.
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| Summary/Abstract |
Research into traditional Chinese society engages Chinese villages as a legitimate field for investigation. By looking into the life-world of Da Shu, a village in the New Territories of Hong Kong SAR, this article challenges a research approach that views the Chinese village as a temporal other to the contemporary world. This article demonstrates how the life-world of a Chinese village interplays with the changing historical context. The study examines the economic life that revolves around land and the overall community practices at different times. The study suggests that the life-world of this Chinese village is a historical congeries that involves varying interplays of people with varying dominant rules of time. The subjectivity of people on the ground is always imbued with remarkable historical voices and practices.
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| 4 |
ID:
113786
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2012.
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| Summary/Abstract |
Modern conceptions of politics are intrinsically related to theories of subjectivity shaped by a teleological narrative expressing claims about instrumental rationality, moral and psychological autonomy, and individualized selfhood. Consequently, children have been considered to be lacking both the credentials necessary to act and participate in politics and the subjective dispositions of proper political subjects. This overwhelming conception of subjectivity as a purposefully and rationally oriented individual produced by a sovereign politics may be contested. Empirical data deriving from recent research on children's and youth's participation in schools are presented to show how children and youth effectively manage "to speak" and build a different point of view from those of adults about their school experience. Such research provokes analysis of insidious but unpublicized forms of domination and resistance. The inclusion of children in politics seems to depend on our capacity to overcome taken-for-granted truths about adult-centered society.
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| 5 |
ID:
102777
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| 6 |
ID:
069828
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| 7 |
ID:
160102
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| Summary/Abstract |
The paper analyses practices of intimacy among youth in a poor, crime-ridden neighbourhood of Santiago. It argues that their sense of belonging to their neighbourhood and broader society is disjunctive: they inhabit the nation-state without complying with expectations of proper citizenship. Similarly, they dwell in their neighbourhood without identifying with it. Instead, they turn to intimate relations with friends and lovers as spaces of belonging. Through these often failing relationships, they pursue emotional and socio-economic stability and seek to fulfil expectations of social becoming and mobility. These intimate and romantic practices can both be understood as an utopian, affective promise that allows for imagining possibilities of a good life and as a moral exercise in the realisation of an adjacent self and we argue that intimacy constitutes a key site in the quest for social belonging among subaltern youth in neoliberal Chile.
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| 8 |
ID:
158426
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| Summary/Abstract |
The paper analyses practices of intimacy among youth in a poor, crime-ridden neighbourhood of Santiago. It argues that their sense of belonging to their neighbourhood and broader society is disjunctive: they inhabit the nation-state without complying with expectations of proper citizenship. Similarly, they dwell in their neighbourhood without identifying with it. Instead, they turn to intimate relations with friends and lovers as spaces of belonging. Through these often failing relationships, they pursue emotional and socio-economic stability and seek to fulfil expectations of social becoming and mobility. These intimate and romantic practices can both be understood as an utopian, affective promise that allows for imagining possibilities of a good life and as a moral exercise in the realisation of an adjacent self and we argue that intimacy constitutes a key site in the quest for social belonging among subaltern youth in neoliberal Chile.
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| 9 |
ID:
158424
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| Summary/Abstract |
This article looks at the subjectivities of disenfranchised urban men in Bissau, the capital of Guinea-Bissau. Taking its point of departure in an illumination of the ‘thrown’ character of subjectivity, it clarifies the social positions and futures that life in the city is seen to afford. As the city has been caught in a prolonged period of conflict and decline, the retrenchment of the state, economy and social networks has created a setting where people struggle to achieve positive social presence and brighter prospects. The article shows how subjectivities in such situations can become tied to a sense of depreciation and downward mobility. In doing so, it illuminates some of the more common features of social exclusion that affect the urban poor and shows how the processes of decay and deterioration that peoples’ lives are caught in may create a longing for better futures and worthy social emplacement. They spur a striving for socially appreciated being that is imagined as elusively attainable through migration.
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| 10 |
ID:
160100
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| Summary/Abstract |
This article looks at the subjectivities of disenfranchised urban men in Bissau, the capital of Guinea-Bissau. Taking its point of departure in an illumination of the ‘thrown’ character of subjectivity, it clarifies the social positions and futures that life in the city is seen to afford. As the city has been caught in a prolonged period of conflict and decline, the retrenchment of the state, economy and social networks has created a setting where people struggle to achieve positive social presence and brighter prospects. The article shows how subjectivities in such situations can become tied to a sense of depreciation and downward mobility. In doing so, it illuminates some of the more common features of social exclusion that affect the urban poor and shows how the processes of decay and deterioration that peoples’ lives are caught in may create a longing for better futures and worthy social emplacement. They spur a striving for socially appreciated being that is imagined as elusively attainable through migration.
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| 11 |
ID:
102779
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| 12 |
ID:
179010
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| Summary/Abstract |
The economic growth of Brazil in the early and mid-2000s has created opportunities for people like my interlocutors, the young and media-savvy residents of Brazilian favelas to consume and partake in a global market of the production of the self. These have nourished their pursuit for both diversity and difference and shaped the eclectic qualities of their consumption practices. In its plural forms, consumption, or eating, which will take center stage in this article, has enabled an expanded palette and palate of being, acting and relishing life in the favela. I argue that eating can be understood as a method of becoming; it can be used as an active attempt at asserting agency over one’s body and, by extension, at asserting subjectivity in a lifeworld open to multiple dimensions of uncertainty and insecurity.
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| 13 |
ID:
107223
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| Publication |
2011.
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| Summary/Abstract |
This paper examines perceptions of the state by urban Muslim artisans in India. Through ethnographic analysis, I focus on the life and work trajectories of two artisans whose perceptions and experiences of the state differ widely. The common thread running through each artisan's experience is that their engagement or disengagement with the state produces subjectivities that are both deemed authentic. One artisan's involvement with the state serves to authenticate not only her skills and craftsmanship but also her sense of self, while another artisan's refusal to engage with the state authenticates his work and sense of self because of his experience of the state as corrupt. I am particularly interested in how state-issued documents, such as the certificate conferred to winners of the national awards for highly skilled artisans and the artisan identification card, are perceived as legitimate or illegitimate based on ideals of what it means to be an authentic artisan. This paper also examines how conceptualizations of the margins through the medium of documents can provide alternate ways of understanding experiences of the state.
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| 14 |
ID:
107224
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| Publication |
2011.
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| Summary/Abstract |
This paper examines perceptions of the state by urban Muslim artisans in India. Through ethnographic analysis, I focus on the life and work trajectories of two artisans whose perceptions and experiences of the state differ widely. The common thread running through each artisan's experience is that their engagement or disengagement with the state produces subjectivities that are both deemed authentic. One artisan's involvement with the state serves to authenticate not only her skills and craftsmanship but also her sense of self, while another artisan's refusal to engage with the state authenticates his work and sense of self because of his experience of the state as corrupt. I am particularly interested in how state-issued documents, such as the certificate conferred to winners of the national awards for highly skilled artisans and the artisan identification card, are perceived as legitimate or illegitimate based on ideals of what it means to be an authentic artisan. This paper also examines how conceptualizations of the margins through the medium of documents can provide alternate ways of understanding experiences of the state.
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| 15 |
ID:
147712
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| Summary/Abstract |
In this reply to Vassilios Paipais’s review of my Void Universalism books I focus on two main points of my disagreement with Paipais. The first concerns the possibility of deriving universalist axioms of world politics from the ontology of the void discussed in the first volume, Ontology and World Politics. While Paipais rejects such a possibility and posits a contentless ontology of the political, I argue that it is possible to derive from void ontology the political axioms of community, equality and freedom understood as attributes of indiscernible ‘whatever being’. The second pertains to the limitations on the world-political subject addressed in the second volume, Theory of the Political Subject. While Paipais is entirely correct in arguing that my notion of political subjectivity combines purism on the level of content with prudentialism with regard to form, I demonstrate that this combination is not a contradiction but is rather the precondition of politics as free praxis, whereby the politicisation of particular worlds in accordance with universal axioms always remains up to the subject.
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| 16 |
ID:
152011
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| Summary/Abstract |
This article examines the personal papers of Fatima Gabitova, a writer and pedagogue who fell victim to Stalinist repression as a ‘wife of an enemy of the people’ in the Kazakh SSR. Gabitova’s life was in many ways extraordinary, and many of her experiences were hardly typical. Nevertheless, her exposure to Kazakhstan’s cultural and political elites and the rich textual archive she left behind provide a highly nuanced window into the lived experience of Stalinism in Kazakhstan. Her writings, which include journals, poetry, letters and memoiristic essays, reveal a highly articulated sense of self that was informed and influenced by the realities of life under Stalinism, but was not ultimately determined by the parameters of the Soviet system. Throughout her personal writings, Gabitova exhibits a complicated ambivalence towards the reality of Soviet rule that demonstrates the broader contradictions of Stalinism as a system that was at once repressive and participatory.
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| 17 |
ID:
083850
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| Publication |
2008.
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| Summary/Abstract |
Drawing on an analysis of in-depth interviews with returned migrant women from East Nusa Tenggara, Indonesia, this paper considers the links between migration, religious beliefs and subjectivity. Low-skilled migrant women, including domestic workers, have often been represented as marginalised. This paper argues that in the context of migration, women constantly move through trajectories of power using religion as a spiritual resource. Against the commonly patriarchal characteristics of their religion and community, the women employ cognitive strategies to face challenges in migration. In each stage of their transnational migration, the women's experiences reveal the multitude of ways in which they continue to invest in their beliefs through everyday practices, rituals and networking. These experiences highlight the women's strategies in accessing different forms of power. This study demonstrates the significance of focusing on these women's experiences, including their everyday religious practices and their shifting sense of self, as a way of broadening the conceptual basis of our understanding of female migration
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| 18 |
ID:
146520
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| Summary/Abstract |
In China, continuous rural–urban migration on a massive scale disrupts the traditional rural patriarchal society and makes the temporary non-patrilocal way of residence possible. This new residential pattern has brought profound changes to the lives of migrants. Based on participant observation and interviewing, this article intends to explore the exercise of agency and the representation of subjectivity of female migrant workers in intimate relations after migration. By emphasizing the intergenerational relationship and partner relationships of both unmarried and married women, I demonstrate a complicated picture regarding the changing status of rural migrant women and show how these women both conform and challenge the social norm of filial obligations, through which their agency is exerted and subjectivity is crafted.
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| 19 |
ID:
158642
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| Summary/Abstract |
Moral common sense frames the relationship between privileged and at-risk populations underpinning contemporary Responsibility to Protect (R2P) discourse. This article develops an alternative by considering the relationship between archetypes of would-be rescuers and victims through Jean Baudrillard’s theorisation of symbolic exchange. Baudrillardian analysis connects personal morality and affective intersubjective symbolic exchange with the politics of international order. This leads, first, to an argument that current foundations for advocating R2P risk participating in a problematic moral economy of symbolic exchange between would-be rescuers and victims. Nonetheless, and secondly, the article deploys symbolic exchange to develop suggestions for partially re-figuring R2P’s humanitarian impulse by engaging ‘locally’ – both through one’s self (in the ethical relation suggested by Emmanuel Levinas) and with diverse forms of political order (following Jacques Rancière’s conception of politics). Doing so supports moves to engage a wide array of individual actors in a more interactive and less hierarchical form of R2P, to drive deeper consideration of local complexities of R2P through engagement with diverse local forms of political order, and to develop a more inclusive understanding of ‘humanity’ in order to bolster R2P’s normative foundations.
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| 20 |
ID:
168867
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| Summary/Abstract |
The concept of ‘the Anthropocene’ as a new human-induced geological epoch has made its way into IR. Debates have recently arisen between ‘post-humanists’ stressing its destruction of subject-object binaries and ‘New Anthropocentrists’ arguing that it increases the importance of the human being as planetary steward. This article moves beyond these debates to question a strange but unexplored foundation that underlies the basic discourse of the Anthropocene: the assertion that humanity must be grouped together as a collective species, ‘anthropos’, or planetary ‘We’. Using the philosophy of Martin Heidegger, it argues that the Anthropocene reveals a new and deeper shift in human subjectivity, moving from an individualistic Cartesian ‘I’ to a collective and planetary ‘We’. This argument is made in three steps. First, today's common treatment of humanity as a collective whole in Anthropocene literature is examined. Second, it details how transformations in subjectivity occur by shifting the historical boundaries of our most fundamental notion of certainty – the ‘subiectum’ – and how the technologies of Earth System Science (ESS) subtly facilitate this shift today. Finally, the article argues how this subjective transformation from the ‘I’ to the ‘We’ results from the temporal, spatial, and existential incalculability and uncertainty of the Anthropocene, thereby fostering the rise of certainty in new forms of conflictual identity politics.
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