Gendered discipline,gendered space: an ethnographic approach to gendered violence in India

ABSTRACT

Why are Indian women’s lives at fatal risk in the public sphere, when Indian democracy is inclusive in terms of gender? Addressing this question reveals a methodological and theoretical blind spot in political science scholarship – a blind spot which results in the reproduction and legitimization of gender-blindness. To understand how and why political science reproduces and legitimizes gender-blindness I reflect on a particularly horrific case of sexual and gender-based violence, the 2012 Delhi gang rape. This analysis is significant because it provides insight into the difficulty of understanding gendered violence in political science and achieving gender equality within democratic societies.     

On representation(s): art,violence and the political imaginary of South Africa

ABSTRACT

The purpose of this article is to explore the multiple layers of representation which occur in the South Africa Pavilion at the Art Biennale in Venice in order to understand how they constitute and affect the state’s political imaginary. By analysing three artworks (David Koloane’s The Journey, Sue Williamson’s For thirty years next to his heart, and Zanele Muholi’s Faces and Phases) which were exhibited in the 2013 Pavilion, two key arguments emerge: 1) in this context artistic representation can be understood as a form of political representation; and, 2) these artists are simultaneously state and citizenry representatives. A tension emerges between the political imaginary desired by the South African state and the political imaginary enacted by its representatives. The article draws on seven months of participant observation fieldwork at the Biennale, which involved 76 interviews with people associated with the South Africa Pavilion, including government representatives, exhibition organisers, artists, and visitors. Part I explores the concept of representation in order to establish the two philosophical trajectories (political and artistic) with which this article engages – with particular reference to Michael Saward’s framework of the representative claim. Part II explores the multiple representative claims which the three artists and their artworks enact.

Abbreviations: Biennale: Venice Art Biennale; DAC: Department of Arts and Culture; For thirty years: For thirty years next to his heart, by Sue Williamson; TRC: Truth and Reconciliation Commission; US: United States of America     

Sexual Violence,Competitive State Building,and Islamic State in Iraq and Syria

ABSTRACT

This article examines the practices of rape, sexual enslavement, and forced marriage used by the Islamic State in Iraq and Syria (ISIS). Most research see wartime sexual violence as solutions to battlefields challenges. Studies of civil war and competitive state building during civil wars have largely overlooked the implications of such violence for rebel governance. This article explores how efforts to regulate sexuality figure within processes of violent state formation. ISIS’s practices of sexual violence mirror previous efforts by the Iraqi and Syrian state to substantiate ethno-sectarian domination through violence. But ISIS creates new gendered and ethno-sectarian hierarchies. Repertoires of sexual and gender-based violence can help to sustain and create structures of state control and are thus integral to competitive state building.     

Violence and Silencing: A Philosophical Investigation of Apartheid

Abstract

With reference to examples of violence during Apartheid, I argue that the socio-political contexts in which violence occurs significantly shape agents' ideas about and responses to violence. As such, philosophers can only make sense of why perpetrators and bystanders alike may have judged violent acts morally justifiable or failed to challenge instances of violence against the backdrop of the particular characteristics of the socio-political context in which it occurs.     

Power,agency and structure: An examination of Steven Lukes

The dynamic between violence and politics in the American South during the Civil Rights Movement is analyzed, focusing on the relationship between racist terror and the state. The study explores how blacks in the rural South tried to defend themselves before civil rights, when white supremacists dominated local government and federal authorities ignored lynch murders. The article traces the development of Martin Luther King, Jr.'s nonviolent resistance strategy, and the long struggle to force the state to combat racist violence, one of the Civil Rights Movement's most significant achievements.     

The art and politics of imagination: remembering mass violence against women

ABSTRACT

This paper addresses the role of artistic memory in processes of redressing political violence and historical injustices. Combining philosophical reflection, insights from memory studies and examples of artistic practices, it focuses on how memory and imagination coalesce in problematising mass violence against women and resisting its ‘official’ oblivion. The argument is that artistic memory work can foster collective memories of the painful past in ways that overcome both individual and national representations. To this end, this paper aims to explore various contemporary art productions as new models of memorialization, which deal with the representation of violence against women in armed conflicts and under political repression. The academic literature on the role of art in processes of dealing with the past tends to examine literature, film, theatre, painting and other more traditional artistic media of commemorating the victims of mass violence. In contrast, this paper explores the political potentialities of new artistic models of memorialization, namely participatory and collaborative artistic practices. Unlike the traditional media, they can commemorate victims performatively and collaboratively, simultaneously catalysing transnational solidarity and new forms of politics ‘from below.’     

Urban Intersections: Religion and Violence in Belfast

Abstract

Addressing the intersections of religion and violence in ‘post conflict’ Belfast, this paper focuses on the nexus between religion, violence and memory. It distinguishes between the churches (institutionalised religion) embedded in the physical and social environment of the city, and popular religion that recurs in the contexts of parades, protests and sectarian conflict. Wider debates on the relationships between religion, violence and politics are integrated with recent empirical data. We argue that while asymmetries between Protestantism and Catholicism continue to inform politics and vice versa, there are also signs of change in the religious politics of Belfast and in how they accommodate violence.     

The politics-violence frontier

ABSTRACT

This article analyses how early twenty-first century political activists in Italy construct the frontier between politics and violence. It puts these constructions into the context of more conventionally theoretical accounts of violence and politics. Analysis of internet discourse published by left/anarchist bloggers and group members focusses on how activists criticize the conventional view that electoral politics is non-violent, and endorse the view that violence is politics’ main means. This means that the role of violence in oppositional politics then has to be negotiated. Discourse analysis shows how ideas of resistance, and anti-state force, are articulated in such a way as to draw distinctions between us and them, and their politics and ours. The article discusses the significance of these articulations of the politics-violence distinction for the construction of political agency, and for the justification of forms of political action, seeking to show that boundary work is fundamental to political agency.     

Against Humanitarian Impunity: Rethinking Responsibility for Displacement and Disaster in Northern Uganda

Abstract

Given that humanitarian organizations can often be responsible for enabling, prolonging or intensifying violence and conflict through their interventions into war zones, it is important that these organizations, despite their presumed neutrality and beneficence, be held accountable for the deleterious consequences of their actions. The case of northern Uganda will be used to demonstrate how humanitarian agencies have made possible the government's counterinsurgency, including its policy of mass forced displacement and internment, which has led to a vast humanitarian crisis. The Ugandan government policy will be assessed as a war crime, making aid agencies accessories to this crime. This case study is used as an example to highlight that processes which demand the post-conflict accountability of those responsible for violence may be dramatically incomplete, and unjust, if they do not include the humanitarian agencies. In conclusion it will be suggested that if humanitarian organizations built popular accountability mechanisms into their daily operations this might prevent them from being complicit with egregious violence in the first place.     

Fanon

Abstract

I argue that Franz Fanon can usefully be situated in the tradition of German Idealism in the sense that he takes from Kant and especially Hegel the conception of agency as something to be achieved through struggle for the ideal of humanity as self-determining. Fanon sees the suffering cased by colonial rule in Africa and elsewhere as deriving from the systematic deprivation of agency by the colonial power. Using the work of Hegel, Fanon seeks to reconstruct the emancipatory project of the black man in close analogy to Hegel’s master-slave dialectic. The violence which Fanon sees as unavoidable in such a struggle is not violence for the sake of violence but, following Hegel, the violence that constitutes the subject in the first place.     

The arts of refusal: tragic unreconciliation,pariah humour,and haunting laughter

ABSTRACT

This paper investigates Hannah Arendt’s writings on tragic unreconciliation and pariah humour as offering creative strategies for confronting the deadening of emotion that enables people to become reconciled to what they should refuse or resist. She offers a distinctive contribution to debates on reconciliation and justice, I suggest, by articulating a tragic approach to unreconciliation. Yet Arendt recognised that tragic accounts of violence can reinforce denial and resignation. In writings on the ‘hidden tradition’ of the ‘Jew as pariah,’ Arendt suggests that humour can be an important response to tragic accounts of political violence and a strategy for awakening an emotional response in those who cannot perceive tragedies to which they have become reconciled. As arts of refusal, tragic unreconciliation and pariah humour invoke and subvert the tragic imagination to reveal possibilities for solidarity, responsibility, and transformation that challenge problematic forms of reconciliation – reconciliation to one’s role as a participant in, or bystander to abuse, reconciliation as self-abnegating assimilation, and reconciliation as compromise, scapegoating, or denial.     

Polytheism,Monotheism and Public Space: Between Levinas and Arendt

Abstract

In this paper I argue that the Levinasian opposition between the violence of the production of identity and self-presence and its undermining in a charitable disburdening of the self for the sake of the monotheistic ethical other, is unable to provide all the resources required for a politically motivated critique of the present. As a critique of Levinas' almost Manichean opposition between identity and difference, I argue, by appealing to the Arendtian model of public space, that Levinas underestimates our capacity to build and open up societal spaces within which a non-violent polytheistic political difference can proliferate. The identity of the built and legislated can constitute a non-violent stage upon which discursive political differences are played out.     

The Fundamentalist City,Medieval Modernity,and the Arab Spring

Abstract

The Arab World has witnessed massive popular uprisings that seek to overturn years of authoritarianism and supposedly bring about democratic change and social justice. These uprisings evoke both optimism and pessimism about religion, violence, and their connection to cities. As people in various parts of the Arab world embark on their quest for self-government, there is no telling where this great experiment will lead. Based on current indications, religion will play a decisive role in shaping the futures of these nations, and particularly their cities. These directions seem to be charted by the religious parties that have come to power, and through a series of subtle and gradual policies that are setting the foundations for future theocratic states. The aim of this article is to explore the urban processes by which religious ideologies transform into fundamentalist urban movements, and how their actions are starting to reshape the cities of the Arab World.     

Structural violence and politics

Abstract

In Red Tape, I do not use the term “arbitrary” in opposition to “systematic”, as is alleged by Harriss and Jeffrey. Arbitrariness accompanies systematic forms of discrimination, and is the result of both, the indifference to outcomes and to the chaotic style of functioning of Indian bureaucracies. Interpreting structural violence, or explaining injustice, requires understanding what the state means to different people. The chief argument that poverty is a form of violence, and represents the killing of the poor, underlines the injustice that results from treating poverty as a biopolitical fact. I employ a notion of politics that is not restricted to parties and mobilization, but which saturates all relations of inequality. Despite voicing dissatisfaction with the analysis presented in Red Tape, Harriss and Jeffrey fail to forward an adequate and coherent alternative.     

State Violence and Lesbian,Gay, Bisexual and Transgender (lgbt) Rights

Most societies, and the governments that represent them, regard lesbian, gay, bisexual and transgender (lgbt) people to be immoral, decadent, and a threat to public order. Throughout the world, this homophobia long has caused lgbt people to be subject to ''legal'' violence made up of discriminatory laws and practices by state agencies, ''semi-legal'' violence of killing, torture, and harassment by police forces, and extra-judicial violence by individuals and groups in society. Yet as an unprecedented number of countries democratize, they adopt constitutions that prohibit and prosecute such practices. At the same time, rapidly growing lgbt organizations are using newfound freedoms to demand an end to abuse. Most of these democracies have proven unwilling or unable to enforce legal protections, however, while the economic and political uncertainties accompanying democratization often incite further violence. After examining the forms and patterns of anti-lgbt violence, this paper will analyze why democratic transitions have not led to its elimination.     

Governing peacekeeping: the role of authority and expertise in the case of sexual violence and trauma

Abstract

The surprising authority of gender expertise on sexual violence within post-Cold War peacekeeping can be understood by tracing how sexual violence became linked with political torture and combat violence in peacekeeping security rationality. The linkage emerged from the development of Post-Traumatic Stress Disorder (PTSD) theory within anti-Vietnam war activism, which gained international authority during the 1980s. Post-Cold War narratives of ‘multi-dimensional’ peacekeeping as the policing and rehabilitation of perpetrators and victims for self-government drew on PTSD expertise on ‘integrity violations’, thus problematizing sexual violence. However, gender expertise should not be dismissed as providing ideological cover for imperialist projects: the contingent authority gender expertise has claimed has disrupted the peacekeeping narrative by representing peacekeeping operations as fostering flourishing sex industries in which integrity violations are a norm.     

Murder on the Tokyo Subway: Nerve Centres,Religion and Violence

Abstract

The 1995 Tokyo subway attack by the Japanese religious movement Aum Shinrikyō represents one of the most dramatic examples of violence by a religious movement in modern times. Initially urban-based but with a rural communal presence, Aum believed that it had a mission to transform the world and fight in an imminent apocalyptic war between good and evil, and it engaged in numerous conflicts with the secular world it despised. While emphasising the significance of religious visions in Aum's activities this article examines the degree to which Aum's associations with the city of Tokyo also featured as an element in its violence.     

Intersectional citizenship,violence, and lesbian resistance in South Africa

Abstract

There is a growing body of literature on intersectionality and citizenship, with scholars positing a need to analyze multiple identities simultaneously in order to understand both the legal incorporation and embodied experience of citizenship for marginalized groups. Building upon this central insight, I contribute to this literature by articulating the components of an intersectional citizenship framework to better understand the way multiple identities mediate citizenship, with particular reference to black lesbians in South Africa. Based on in-depth interviews with eighteen members of the black lesbian organization Free Gender, in Khayelitsha, Cape Town, I argue that Free Gender’s organizational goals can usefully be understood as asserting the commensurability of the identity “black lesbian” with “community member,” “African,” and “woman.” In applying a theoretical framework of intersectional citizenship to South Africa, it becomes clear that Free Gender’s activism reveals differential access to identities necessary to be seen as citizens entitled to rights. More than just extending juridical citizenship, black lesbians must have socially and politically legitimate access to multiple identity categories simultaneously in order to live free of violence.