coloniality,political subjectivation and the gendered politics of protest in a ‘state of exception’

In this paper, I shall make the following propositions: in order to conceptually capture and represent the acts of political protest in a state of exception, we will need to reorient and supplement our representational apparatuses and also our theoretical frameworks for thinking about the gendered modes of protest under emergency laws and political abandonment. Through an analysis of the ‘naked protest’ of the Meira Peibis in Manipur, a ‘state of exception’ in democratic India, I shall argue that a series of supplementations to our current thinking on intersectionality, bare life and political subjectivation are required if we are to make sense of political acts of resistance, refusal and disavowal of the law of exception.     

reflexivity and queer embodiment: some reflections on sexualities research in Ghana

The ‘reflexive turn’ transcended disciplinary boundaries within the social sciences. Feminist scholars in particular have taken up its core concerns, establishing a wide-ranging literature on reflexivity in feminist theory and practice. In this paper, I contribute to this scholarship by deconstructing the ‘story’ of my own research as a white, genderqueer, masculine-presenting researcher in Ghana. This deconstruction is based on thirteen months of field research exploring LGBT activism in the capital city of Accra. Using a series of ethnographic vignettes, I examine questions of queer subjectivity, embodiment and self/Other dynamics in the research encounter. Specifically, I interrogate what a reflexive concern for power relations means when researchers share moments of commonality and difference with research participants, here in relation to axes of gender, sexuality, race and class. Finally, I explore the challenge of theorising resistance in light of feminist postcolonial critiques of the politics of representation. I conclude that it is only by locating these tensions and dissonances in the foreground of our inquiries that reflexivity becomes meaningful as a way of rendering knowledge production more accountable and transparent, of practising feminist solidarity, and of excavating our own queer research journeys.     

active women and ideal refugees: dissecting gender,identity and discourse in the Sahrawi refugee camps

Since the Moroccan invasion in 1975, official reports on visits to Sahrawi refugee camps by international aid agencies and faith-based groups consistently reflect an overwhelming impression of gender equality in Sahrawi society. As a result, the space of the Sahrawi refugee camps in Algeria and, by external association, Sahrawi society and Western Sahara as a nation-in-exile is constructed as ‘ideal’ (Fiddian-Qasmiyeh, 2010, p. 67). I suggest that the ‘feminist nationalism’ of the Sahrawi nation-in-exile is one that is employed strategically by internal representatives of the Popular Front for the Liberation of Saguia el-Hamra and Río de Oro (POLISARIO), the Sahrawi Arab Democratic Republic (SADR) and the National Union of Sahrawi Women (NUSW), and by external actors from international aid agencies and also the colonial Moroccan state. The international attention paid to the active role of certain women in Sahrawi refugee camps makes ‘Other’ Sahrawi invisible, such as children, young women, mothers, men, people of lower socio-economic statuses, (‘liberated’) slave classes and refugees who are not of Sahrawi background. According to Elena Fiddian-Qasmiyeh (ibid.), it also creates a discourse of ‘good’, ‘ideal’ refugees who are reluctant to complain, in contrast to ‘Other refugees’. This feminisation allows the international community not to take the Sahrawi call for independence seriously and reproduces the myth of Sahrawi refugees as naturally non-violent (read feminine) and therefore ‘ideal’. The myth of non-violence accompanied by claims of Sahrawi secularity is also used to distance Western Sahara from ‘African’, ‘Arab’ and ‘Islamic’, to reaffirm racialised and gendered discourses that associate Islam with terrorism and situate both in the Arab/Muslim East. These binaries make invisible the violence that Sahrawis experience as a result of the gendered constructions of both internal and external actors, and silence voices of dissent and frustration with the more than forty years of waiting to return home.     

Postmortem stability of DNA

High-molecular-weight DNA was recovered postmortem in sufficient quantities from various human organ tissues as well as from blood, although not all organs were equally well suitable. Good DNA stability was found in brain cortex, lymph nodes and psoas muscle over a period of three weeks postmortem. Spleen and kidney showed good DNA stability up to five days postmortem but after longer periods, rapid degradation was observed. Yields of DNA from blood were not consistent because of the non homogeneity of samples. Blood clots were rich with DNA. Generally, the amount of degraded DNA correlated directly with the duration of the postmortem period. However in some cases, DNA degradation was already prominent after a short period. However in some cases, DNA degradation was already prominent after a short period. Case histories showed that high environmental temperature at the site of death and/or infectious diseases prior to death were the main factors for rapid autolysis. Gradual disappearance to complete loss of the long fragments (15-23 kb) was observed in DNA fingerprinting using the minisatellite probe 33.15. No extra-bands were noted, thus excluding erroneous conclusions. However, evidentiary value of older samples was lower.     

Relationship between the concentration of ethanol and methanol in blood samples from Swedish drinking drivers

Headspace gas chromatography was used to determine the concentration of ethanol and methanol in blood samples from 519 individuals suspected of drinking and driving in Sweden where the legal alcohol limit is 0.50 mg/g in whole blood (11 mmol/l). The concentration of ethanol in blood ranged from 0.01 to 3.52 mg/g with a mean of 1.83 +/- 0.82 mg/g (+/- S.D.). The frequency distribution was symmetrical about the mean but deviated from normality. A plot of the same data on normal probability paper indicated that it might be composed of two subpopulations (bimodal). The concentration of methanol in the same blood specimens ranged from 1 to 23 mg/l with a mean of 7.3 +/- 3.6 mg/l (+/- S.D.) and this distribution was markedly skew (+). The concentration of ethanol (x) and methanol (y) were positively correlated (r = 0.47, P less than 0.001) and implies that 22% (r2) of the variance in blood-methanol can be attributed to its linear regression on blood-ethanol. The regression equation was y = 3.6 + 2.1 x and the standard error estimate was 0.32 mg/l. This large scatter precludes making reliable estimates of blood-methanol concentration from measurements of blood-ethanol concentration and the regression equation. But higher blood-methanol concentrations are definitely associated with higher blood-ethanol in this sample of Swedish drinking drivers. Frequent exposure to methanol and its toxic products of metabolism, formaldehyde and formic acid, might constitute an additional health risk associated with heavy drinking in predisposed individuals. The determination of methanol in blood of drinking drivers in addition to ethanol could indicate long-standing ethanol intoxication and therefore potential problem drinkers or alcoholics.     

The anxiety of love: an analysis of recent Chinese popular music

Love between two sexes is a time-honored but commonplace theme in songs that it does not seem to demand scholarly attention. Yet, the manner in which sexual love is expressed in Chinese songs today carries with it the deep stigma of the sea change that has been taking place in recent Chinese culture. The present paper discovers that, as a result of drastic changes in Chinese people’s attitude toward sexual relations, there has been a greater anxiety in songs intended for men to sing, as well as those for women, and manifestations of the anxiety of the loss of love are gender-specific. In “male songs,” paradoxically, the anxiety has been more voiced and apparently with more pain, which is one of the key indicators of the profound change in sexual attitudes in Chinese society.