‘Occupied territory is occupied territory’: James Baldwin,Palestine and the possibilities of transnational solidarity

In his 1966 essay ‘A Report from Occupied Territory’, James Baldwin wrote that ‘occupied territory is occupied territory, even though it be found in that New World which the Europeans conquered’. Though written 50 years ago, Baldwin’s observations continue to resonate, indicating historical trends across geographical experiences affected by the legacy of colonialism. A growing theme in development and peace building studies relates to a kind of boundary crossing that sees academics and activists drawing linkages across spatial and temporal divides. The situation in Palestine–Israel has taken an increasingly central role in mobilising transnational solidarities that cross such boundaries. By examining James Baldwin’s analysis of Harlem’s ‘occupation’ – as well as drawing from a range of voices such as Achille Mbembe, Frantz Fanon, Edward Said, Toni Morrison and Laleh Khalili – this paper will explore the shared experiences of racism, colonialism, military occupation and dispossession that separate and divide, and the possibilities for transnational solidarities that defy those separations.     

Bush's America and the New Exceptionalism: anti-Americanism,the Holocaust and the transatlantic rift

This article examines how the USA's growing ‘Holocaust consciousness’ has impacted on conservative interpretations of the transatlantic rift. Presenting the Holocaust as an antipode to US national identity has helped signal a moral divergence between the USA and Europe. The instrumentalisation of the Holocaust and anti-Semitism has allowed US conservatives to reframe norms of self-defence, victimisation, and liberation in justifying the invasion and occupation of Iraq. In the wake of Iraq claiming anti-Semitism as a ‘European disease’, and anti-Americanism and anti-Semitism as ‘twin brothers’, helps delegitimate European criticism of the war on terror. A new form of exceptionalism portrays the USA not only as the liberator of death camps and the protector of the Jewish people but, after 11 September, as a victim itself.     

Race and a decolonial turn in development studies

Abstract

This paper reviews and revives a longstanding conversation about race and development studies, which was prominently explored in a collection of papers on race and racism in the journal Progress in Development Studies back in 2006. This revival is timely in the context of a global call to decolonise higher education. Given the central logic of race and racism in European colonialism, and the decolonial argument that colonialism continues in the production and value of knowledge, I examine the presence and absence of race and racism in discussions of decolonising higher education and in development studies. Through a systematic review and content analysis of papers published in six major development studies journals over the past 13?years, I identify where and how race is present in current development scholarship and explore the implications of this for a decolonial turn in development studies.     

The Art of Forgetting: imperialist amnesia and public secrecy

This article explores the implications of a phenomenon that, following Renato Rosaldo's influential discussion of ‘imperialist nostalgia’, I call ‘imperialist amnesia’: the fetishistic disavowal of the legacy of European colonisation within contemporary postcolonial societies. I describe the manifestation of this amnesia in discourses as diverse as academic scholarship, international development and travel writing. Observing the recurrence of imperialist amnesia in the face of persistent attempts to historicise postcoloniality, I propose that the disavowal of colonialism functions as what Michael Taussig calls a ‘public secret’—something commonly known but not generally acknowledged—helping to efface the grim realities of the colonial enterprise. Public secrecy by its nature defies most attempts at disclosure; hence efforts to publicise colonialism's contemporary influences may paradoxically reinforce their obfuscation by perpetuating the very imperialist amnesia they seek to dispel.     

New Orientalism,Securitisation and the Western Media's Incendiary Racism

The new Orientalism idea is predicated on the clash of civilisations thesis of Samuel Huntington and others—an outlook which has spread swiftly in Western states since September 11. I explore the implications of the new Orientalism and the assertion of white supremacy for diaspora Muslims in Western societies. Its expression in the media in the form of raced and gendered portrayals and demonised cultural representations of Muslims and Islam, with the accompanying assumption of the superiority of Western culture, is identified here as incendiary racism. This racism also underpins the simultaneous vilification of Muslims and Islam, a claim supported by my analysis of media coverage of the ‘niqab debate’, terrorism and sports. Thus, at one level, I analyse the Western media's depictions. At another, I examine the consequences of securitisation and the Long War, and critically assess the argument that securitisation has existed from time immemorial and represents nothing new—which leads me to challenge its ahistorical assumptions, and the treatment of the securitiser and the securitised as coeval.     

‘Finishing the Job’: the UN Special Committee on Decolonization and the politics of self-governance

This article examines the modern day role and purpose of the UN Special Committee on Decolonization. Since its establishment in the 1960s the Committee has helped numerable former colonies achieve independence. Today, with very few ‘colonised’ Non-Self-Governing Territories remaining its work appears almost complete. However, serious flaws have always pervaded its decolonisation strategy; which are now more apparent than ever. The Committee retains narrow and outdated understandings of colonialism and, as a result, fails to recognise how widespread and pervasive global colonial forces remain. This makes its goal of universal decolonisation both unsatisfactory and misguided. The Committee’s problematic approach towards decolonisation stems from its participation within the ‘North–South Theatre’, in which antagonism is perpetuated between the world’s developed and less developed states. The paper argues that the Committee has not prioritised colonised peoples in the way it has always claimed, but instead worked principally in the interests of itself and its members.     

Memory, History, and Nostalgia in Berlin’s Jewish Museum

The Jewish Museum in Berlin is devoted to telling the 2,000-year history of Jews in Germany in a stunning building designed by Daniel Libeskind. It is Germany’s premier museum devoted to Jewish history and memory, but it is expressly not a Holocaust museum and most reference to the Holocaust is architectural. In its interactive and sophisticated exhibitions, the Jewish Museum represents contemporary international trends in museology and in many ways resembles the many Holocaust and other memorial museums around the world, one of the most prominent and striking international museological trends. However, in rejecting the categorization as a memorial museum and in focusing on a celebration of German–Jewish culture and history rather than the tragedy of the Holocaust, the Jewish Museum is what we might call a countermemorial museum. As such, it challenges the new norms around the creation of memorial museums and other sites of memory to be self-reflexive meditations on the negative past and its trauma. If memorial museums emerge from a particular orientation toward the past that Jeffrey Olick calls the “politics of regret” and claims is a major characteristic of our age, then the Jewish Museum might represent a parallel trend that we can call a “politics of nostalgia.” The museum serves, in many ways, as a screen upon which present-day Germany can project an idealized image of its past, masking some of the present tensions around German national identity and ideas of German multiculturalism. At the same time, the museum often seems to be in conflict with Libeskind’s building, which is infused with Holocaust symbolism and meaning.     

Don't compromise your desire for development! A Lacanian/Deleuzian rethinking of the anti-politics machine

It is my aim in this article to engage with development and its promises at a time when many people are distancing themselves from the appalling reality of the development industry and the disastrous effects of its interventions. Rather than rejecting the notion of development, I contend that ‘engaging with development’ remains important in relating to Third World people's dreams and desires. In other words, people's desires for development must be taken seriously and its promises should not be forsaken. I elaborate on the political and ethical implications of the rejection of this notion of development and argue that, through the abandonment of the notion, the very ‘object’ of development is lost. In other words, the disavowal of development signifies the betrayal of its promise. To elaborate this position, I propose a Lacanian/Deleuzian perspective on development as a ‘desiring machine’—which produces endless desires—so as to explore the radical, constitutive disjunction between the ‘virtual’ world of the development machine and the ‘actual’ workings of development interventions.     

Third Worldism and the lineages of global fascism: the regrouping of the global South in the neoliberal era

We come to an analysis of Third Worldism through an historical understanding of the development project, one that locates Third Worldism as a moment in a broader series of resistances both to capital and colonialism, and to the techniques used by the state to maintain hegemony. Viewing Third Worldism in this wider context, we argue, enables us to not only explain the failure of Third Worldism to deliver on its vision of emancipation from colonialism, but to also explain the shape of contemporary resistance to the world capitalist order. We argue that the theory and practice of development depends on a certain biopolitics, rooted in a regime of sovereign state control, and designed to mobilise citizens in ways favourable to capital. We hold that Third Worldism embraced this form of sovereignty and its biopolitics. Further, by blending cultural studies analysis with a Polanyian interpretation of the rise of fascism, we argue that Third Worldism can be situated as a moment in the maturation of ‘global fascism’. Finally, we argue that contemporary resistances to neoliberalism have recognised the complicity of the state with capital. These ‘new internationalisms’ arise from the ashes of Third Worldism, with an altered understanding of ‘sovereignty’ that challenges the trajectory of the Third World sovereign state.     

‘Refugees Not Welcome Here’: State,Church and Civil Society Responses to the Refugee Crisis in Poland

The Polish response to the crisis that escalated across Europe in 2015, banning refugees from crossing its borders, has been one of the least welcoming in Europe. Poland has been reprimanded by the EU for its lack of solidarity with other countries that accepted refugees. The government’s response was that it does indeed welcome refugees as long as they are not Muslims, since letting Muslim refugees in would be a security risk. The figure of the Muslim terrorist posing as a refugee has become a key trope through which xenophobic nationalist politics have been employed. In this sense, Poland can be seen to be drawing particular inspiration from the Eurosceptic politics of Orbán’s Hungary while also reflecting a broader European trend towards Islamophobia in countries such as France, Germany, Sweden or the UK. This article maps responses to refugees from key public actors. It focuses on how three key players in the Polish public sphere—the Catholic Church, the State and civil society actors—responded to the looming perspective of welcoming refugees to Poland. The paper argues that the Polish response to the so-called refugee crisis should be analysed as subtext to a broader political change in the country towards nationalism that has as its goal to push out all foreign ‘invasion’. Mobilised within this are new and old manifestations of racism, suggesting that Poland’s long history of racial Othering and exclusion has not been sufficiently accounted for.     

Culturalism and the rise of the Islamic State: faith,sectarianism and violence

This paper looks at the ways in which culturalist discourses have influenced our understanding and representation of the rise of the so-called Islamic State. It argues that, in keeping with older narratives on the motives of ‘bad’ Muslims, its political and economic objectives have been overlooked and/or downplayed. Instead, I propose, there has been a strategically efficacious focus on its appeal to Islam, on its sectarian rhetoric and on its use of violence. By continuing to emphasise the ethical over the political in these ways, the culturalism that underpins the dominant representation of the Islamic State’s emergence has, I conclude, served three key purposes – the mobilisation of the ‘good’ Muslim, the exculpation of Western foreign policy and the legitimisation of force.     

The resilient state: new regulatory modes in international approaches to state building?

‘Resilience’ has quickly risen to prominence in international security and development circles. In recent years it has found its way into political discourse on state building and state fragility, triggering a vast but often conceptually indistinct examination of the subject. Given its meaning in policy publications and guidelines, ‘resilience’ tends to eschew a static conceptualisation of statehood, turning instead to a more dynamic, complex and process-oriented rendering of state–society relations. This illustrates a conceptual shift from ‘failed states’ to ‘fragile states and situations’. It also transforms the concept of ‘failed state’ as a mere threat perception – with ‘stability’ as its logical other – into ‘fragility’ as a particular form of social and political risk. This paper analyses the concepts in 43 policy papers, focusing on the nexus of ‘resilience’ and ‘fragility’ in international state building, and assesses potential consequences. What does ‘resilience’ – as the opposite vision to ‘fragility’ – in fact mean? What is the practice derived from this chimerical state of states?     

The ‘Bulgarian ethnic model’—reality or ideology?

The notion of the ‘Bulgarian ethnic model’ has become part and parcel of the rhetoric of Bulgaria's political elite. While often used to acknowledge the political participation of the Turkish minority, which has played a stabilising role in post-communist Bulgaria, the notion of the ‘Bulgarian ethnic model’ conceals other important aspects of ethnic relations in Bulgaria. The article considers three factors that render the notion of the ‘Bulgarian ethnic model’ problematic: the existence of racism, discrimination and exclusion; the issue of minority rights; and the popularity of nationalist parties.     

The horror of ‘horrorism’: laundering metropolitan killings

Abstract

Modern colonialism carries many names. But ‘horror’ is not one of them. How and why is this? Why does the slaughter of the ‘native’, the ‘Indian’ and the ‘slave’ not register as crime or horror? This essay explores these questions though a close reading of philosopher Adriana Cavarero’s Horrorism: Naming Contemporary Violence. Horrorism has become an increasingly influential source for critical international scholarship concerned with broadening the frames of violence beyond those offered by strategic and legalistic lenses. Its focus on the dismemberment of the body and discovery of a new form of ontological violence offer a fruitful avenue of inquiry for theorising the wounding and violation wrought by practices of terror and counter-terror. This essay cautions against such a supposition. A close reading of the key claims and conditions of possibility of horrorism reveals it to be constituted through the erasure of colonial violence. Tracing the lineaments of this erasure shows that horrorism functions not as a sign of newness but of Western revanchism in a time of crisis. However, this does not make horrorism redundant, for it offers valuable insights for understanding the pervasive failure to consider the horrors perpetrated by the West against non-Western others.     

Subaltern connections: Brazilian critical geographers,development and African decolonisation

Abstract

This article explores the relations to Africa and African decolonisation of three key figures in Brazilian critical geographies and development studies, Manuel Correia de Andrade (1922–2007), Josué de Castro (1908–1973) and Milton Santos (1926–2001). Based on an analysis of their works and unpublished archives, I argue the radical Third World perspectives these intellectuals expressed anticipated later critiques of development as a neocolonial device. Drawing upon current literature on decolonisation, international conferencing and anti-racist solidarity networks, I discuss these matters in relation to these authors’ interest in cultural diversity and internal colonialism. Crucially, they developed this sensitivity in the Brazilian Northeast, a region especially shaped by Afro–Brazilian and Indigenous cultural legacies. While supporting anti-imperialist nationalisms in the Third World, these Brazilian scholars fostered multilingual, internationalist and cosmopolitan activism and scholarship. This is revealed by the study of the transnational networks they developed during exile and the various persecutions that many of them suffered after the 1964 military coup. Finally, I argue these works can substantiate recent claims to ‘decolonise’ geography and development studies, on the condition that these fields of study take seriously their anti-imperial traditions and their ‘voices from the South’.     

The Precariat: a view from the South

The term ‘precariat’—a precarious proletariat—has achieved considerable prominence in recent years and is probably now ripe for critical deconstruction. It also needs to be situated in terms of a genealogy that includes the marginality debates of the 1960s, the later informal sector problematic and the ‘social exclusion’ optic that became dominant in the 1980s. I will argue that the concept is highly questionable both as an adequate sociology of work in the North and insofar as it elides the experience of the South in an openly Eurocentric manner. In terms of political discourse I think we should avoid the language of ‘dangerous class’, as deployed by Guy Standing to situate workers politically in the policy world as though frightening the ruling classes was a strategy for transformation.     

The global,the local and the hybrid in the making of Johannesburg as a world class African city

In 2000 the city of Johannesburg adopted the vision of becoming a World Class African City (WCAC). Since then Johannesburg has been energetically promoted in accordance with this vision. The tagline ‘world-class African city’ is now used in the branding of the city. It has become a major signifier on its logo and a notable catchphrase in its radio adverts of its brand. However, the nested opposition of the ‘world-class’ and ‘African’ discourse has not been explicitly defined in the vision beyond their simplistic connection. Many people have found the vision puzzling and some have questioned its claims. This paper explores the conundrum that lies in the nested opposition of the ‘world-class’ and ‘African’ discursive currents. It identifies the ‘global’ and ‘local’ discursive forces (in the country) which were formative in the creation of the vision. It looks at how the intersection of global and African discursive fronts has become leverage for generating hybrid cultural/cosmopolitan identities. The thrust of the paper is that the urban practices and landscapes of post-apartheid Johannesburg are enacted and re-enacted together with the inspiration, signification and/or representation of the city vision.     

Precautionary and Proactionary as the New Right and the New Left of the Twenty-First Century Ideological Spectrum

Despite its specific origin in the seating arrangement of the French National Assembly after the revolution of 1789, the right–left divide of the ideological spectrum has proved remarkably resilient in anchoring public intellectual life for over two centuries. In this article, I argue that we are witnessing a 90° rotation of this ideological axis, resulting in a new set of poles, each of which combines elements of the old right–left divide. The ‘precautionary’ pole brings together the conservationist side of the right and the communitarian side of the left, whereas the ‘proactionary’ pole unites the libertarian side of the right and the technocratic side of the left. I prepare the ground for discussing these new alternatives with a consideration of the political theology of the old right–left divide, which ultimately turns on alternative visions of how the past determines the future. This ‘left’ basically holds that what is possible significantly exceeds what is probable, with liberals adopting an ‘antirealist’ and socialists a ‘realist’ stance towards the prospect of an optimal social order. Both the precautionary and proactionary poles of the new ideological spectrum are fixated on our attitude towards a future in which the ontological constitution of the polity (i.e. its ‘humanity’) is among the issue under contestation. In this emerging ideological conflict, more of which is transpiring in video than in print, the precautionaries are marked as more ‘risk-averse’ and the proactionaries more ‘risk-seeking’ than had been presumed to be the normal attitude in the modern welfare state.     

The Soviet 1937–1938 provincial show trials revisted

I want to say briefly how the Shakhty affair was exposed and to whom we are indebted for the discovery of this Shakhty affair. We are indebted to com. Stalin... In 1927 I met with com. Stalin in Sochi. He, as usual, asked me how things were. I told him. In particular I told him about this affair [the ‘sabotage’ in industry]. He listened carefully and asked detailed questions about the affair. At the end of the conversation I said the following: ‘For me it is clear that we are dealing with people who are consciously undermining production, but it is not clear to me, who their leader is. Either it is the general staffs [of hostile powers], in particular the Polish general staff, or it is the firm which in the past owned these enterprises, and which has an interest in undermining production, i.e. the Belgian company’. I remember clearly that com. Stalin said to me, ‘When you finish your investigation, send the materials to the CC’. You yourselves will understand, that I reared up, like a war-horse.... [When I had completed my investigation] I sent the CC an overview of the Shakhty affair. E.V. Evdokimov     

Overcoming the division bloc and its limitations: a Gramscian approach to South Korean social formation

Abstract

Colonialism affects post-colonial social formations in a variety of ways. Japanese colonial rule had a far-reaching influence on South Korean post-colonial social formation. Most legacies of colonialism diminished as time went by, but one legacy of colonialism continued or even increased its effects on the South Korean political economy from the 1960s – namely, the division of Korea. This article provides an alternative Gramscian approach to the analysis of the social formation of South Korea, with due consideration of the division of the peninsula. For that purpose, it introduces the concept of a division bloc, adapting Gramsci’s concept of a historical bloc to develop an analysis of a social formation that is unique to South Korea. Then, I explicate the two events that have been most damaging for the division bloc – the 1997 economic crisis and the 1998–2007 inter-Korean reconciliation – describing them as an organic crisis and a hegemonic project, respectively. Following this, I present reasons why the counter-hegemonic efforts of liberal nationalists to overcome the division bloc failed.