Continuity and catastrophe: business continuity management and the security of financial operations

This paper discusses business continuity management (BCM) and its role in contemporary financial institutions. BCM is a nascent disaster preparedness and recovery strategy that seeks to protect vital business operations from disruptions. The paper traces contemporary BCM back to Cold War continuity of government planning, and shows how BCM came to comprehend security as continuity of processes rather than integrity of goods. BCM is prominent in finance because it promises to mitigate operational risks, and it focuses on risks stemming from interdependencies in financial infrastructures. By engaging with two events that triggered continuity management in banks, Hurricane Sandy in New York City and the ‘Blockupy’ demonstrations in Frankfurt, the paper highlights how BCM is challenged by large-scale disasters as well as acts of public criticism.     

The nonarrival of black freedom (c. 12.6.84)

This article seeks to mark the twentieth anniversary of the publication of Saidiya V. Hartman’s Scenes of Subjection: Terror, Slavery, and Self-Making in Nineteenth-Century America through a series of meditations on questions of time, embodied performance, the political concept of emancipation, and Oliver L. Jackson’s painting, Untitled 12.6.84, which graces the cover of this seminal work. This effort to recall Hartman’s argument regarding the nonevent of emancipation moves in the service of developing an understanding of the nonarrival of black freedom as a conceptual frame for addressing the recursive and untimely dimensions of black self-making. Ultimately, this article argues that Scenes of Subjection allows us to glimpse the making of worlds within the historical archive that fall outside of the normative horizons and expectations of political emancipation. Neither durable nor everlasting, neither verifiable nor guaranteed, such worlds take shape and dissolve within the mysterious rapport between the “could be” and the “not yet” and leave traces on the broken flesh of the black body.     

Marooned time: disruptive waiting and idleness in Carpentier and Coetzee

This article develops a framework for reading the maroon in literature, drawing on the maroon’s historical and contemporary significance in the Caribbean, as well as its continuing resonance for writers and thinkers. The maroon’s separateness or withdrawal, I argue, is characterized by a spatial distance that also engenders a challenge to the authority and temporality of the colonial regime or the apartheid state. I turn to Alejo Carpentier and J.M. Coetzee to offer readings of their novels through the lens of marronage, analyzing their protagonists’ flight, labor, and “idleness” as newly legible dimensions of resistive waiting. The strategies of marronage encourage new readings of the formulations of freedom and unfreedom, resistance and refusal in the literary texts, and create a “line of flight” between the Caribbean and South Africa.     

意识现象学视阈下的交互主体性问题

摆脱主客二分自然主义思维枷锁,尝试对意识进行如其所是的描述与研究,是现象学对20世纪西方哲学的巨大贡献,也是源始阐释交互主体性的前提与条件。本文尝试从作为整个现象学起点的胡塞尔意识现象学出发,通过对胡塞尔相关思想的逐步厘清,显露在意识现象学的视阈下,胡塞尔对交互主体性问题的分析作出的卓越努力。     

Wither the ‘development contract’? Historical conjunctures in Naomi Hossain’s The Aid Lab: Understanding Bangladesh’s Unexpected Success

This paper examines methodological avenues for a historical sociology of development through a close reading of Naomi Hossain’s recent book, The Aid Lab: Understanding Bangladesh’s Unexpected Success (2017). Hossain’s conjunctural perspective, the formative moment of Bangladesh in environmental catastrophe, war and famine in the 1970s, establishes a novel account of the country’s development trajectory. Contingencies of the moment and consequent political uncertainties committed an emergent national elite to a largely informal but substantive social compact against future crises of subsistence. The result was a specific, transnational power configuration rendering Bangladesh a test case for developmental interventions and the production of knowledge regarding them. Debates in critical development studies have often posited that such ‘elite commitment’ is a consequence and not so much a precondition for social improvement, brought about through struggles from ‘below.’ How might these positions be reconciled by shifting the temporal frames of reference? By rendering historical processes legible as conflicting and complementary interactions between different social forces and actors? How can such actors be envisaged without presuming their identities and interests as fixed or given, but rather, as shaping and being shaped by such processes? These questions motivate the immanent critique and reappraisal of Hossain’s timely work, highlighting its significance for dynamic analyses of historical capitalism today through the ‘universal particularities’ of the national case.     

The contingent morality of war: establishing a diachronic model of jus ad bellum

According to most accounts of just war theory, jus ad bellum is concerned with the morality of initiating war. This gives jus ad bellum a temporal dimension, making it a set of principles that are applied to judge belligerents’ actions at the outset of a war, but that cannot be revisited after a war begins. I challenge this synchronic conception of jus ad bellum by arguing that the considerations the principles of jus ad bellum are meant to judge can, and often do, change substantially over the course of wars. It is inappropriate to determine the ad bellum justice of a war solely based on how the principles of jus ad bellum are satisfied at a war’s outset. Because of the mercurial nature of war, jus ad bellum principles should be applied diachronically, as moral norms that can be used to guide or to judge belligerents even after a war has been initiated.     

The unheeded present and the impossible future: temporalities of relocation after Typhoon Haiyan

Recovery plans were developed for both the Philippines and Tacloban City in particular. They framed Haiyan as a climate change emergency, and sought to respond to future risks to the city and country. This focus on future recovery came at the expense of attention to the transitional needs of those worst affected by the Typhoon. International humanitarian organizations were co-opted into the government’s refusal of transitional assistance to Tacloban City shoreline residents. This was because they construed their mandate of apolitical assistance in a particular way. An alternative framing of emergency deployed by a local organization produced a very different result. In order to respond to the range of temporal needs in post-disaster situations, humanitarian actors need to be cognizant of the range of epistemic frameworks available to them.     

This other and other others

This paper offers an alternative understanding of the relationship between feminist ethics, time and otherness. Rather than suggesting a feminist ethics should simply be for ‘the other’, or that feminist ethics is always futural (dedicated to that which is not yet), the paper suggests that ethics involves responding to the particular other in a present that carries traces of the past, as well as opening up the future. It is through responding to particular others (where particularity is not understood as a characteristic of another, but as a mode of encounter) that we face and face up to ‘other others’. The relationship between ‘this other’ and ‘other others’ suggests an intimacy between the particular and the collective, between the face-to-face of an encounter and political economies, and between feminist ethics and politics. Indeed, the paper concludes by suggesting that the ethical and political imperatives of feminism are aligned precisely given that collectivity is an effect of the work that has to be done to get closer to this other and, with her, other others. This other and other others collect together in the making of a feminist ‘we’. Such a ‘we’ can be embraced only through a willingness to struggle with and for others who are faced in the present (a facing that is indebted to a past that cannot be left behind), and an openness to the future, as the promise and hope of what we might yet become.     

Les Contrebandières: Woman as Smuggler

The summer of 1999 marked the end of an era in Morocco. For the majority of the Moroccan people political power had rested in the hands of one man for their entire lives. That man was King Hassan II and he was now dead. While he was a monstrous tyrant in the eyes of some, for many he was to be deeply mourned as a man who represented a link in a royal chain that could be traced back to the prophet Muhammed and as such was the embodiment of the faith, the Commander of the Faithful. It was to be Hassan's task to bring Morocco into the modern world, and sultan became king. This arduous task, however, necessitated a blunt and brutal approach to crush tribal dissidence and proletarian insurrection. Nonetheless, as his son Muhammed VI was inaugurated, the legacy of Hassan's passion for a united kingdom was evident in the political landscape. Before his death Hassan had made some amends with the demons he himself had unleashed. Prisoners of conscience were being freed, oppositional voices were being heard and new democratic structures were slowly being put in place. In effect, the ground had been laid for his son to take the nation in new directions. One of these was an increased attention to the position of women in Moroccan society. As her brother was being prepared for his new position in life, Lalla Meryem, Hassan's eldest daughter, was receiving wide coverage in the press for any number of initiatives and pronouncements. That such a highly placed woman should speak out was not simply the timely intervention of a dutiful daughter. To those familiar with Morocco, names such as that of Fatima Mernissi and Zakya Daoud will already be familiar. Both these writers had been asking difficult questions about the position of women in Moroccan society for several decades. Films such as Jillali Ferhati's Reed Dolls (1981) and The Beach of Lost Children (1991) played a similar role in questioning the society's treatment of women. In fact Moroccan fiction, right at its inception, in Driss Chraibi's first work Le Passe´ simple (1956), had sought to understand the dynamics of patriarchal family life and the role of the mother, a theme that echoes in the writing of Tahar Ben Jelloun. More recently the independence struggle has been seen from the perspective of a woman in the fascinating account of the period given in Leila Abouzeid's semi-autobiographical novel Year of the Elephant , which was excerpted in this very journal, or her more recently translated memoir Return to Childhood . So Lalla Meryem's intervention was perhaps not so surprising. What was more surprising was the appearance, at the same time, of reviews of an avowedly feminist collection of essays in newspapers such as Le Matin du Sahara , a paper widely seen as the mouthpiece of the government. The book was a collection of articles edited by Aïcha Belarbi and entitled Initiatives fe´minine . It was published by the small Casablanca publishing house Editions Le Fennec and is the latest in a list of publications about Moroccan women that stretches back to Portraits de femmes , published in 1987. That such a publication can achieve such a review speaks as much for the potential for change in Moroccan society as the pronouncements of the new king. Women: a cultural review would like to introduce the collection to English-speaking readers by translating one of the chapters in the book. Chemseddoha Boraki's 'Les Contrebandières' takes up the intriguing economic theme of smuggling in northern Morocco. Through the use of memory, literature and observation it interrogates both the role of smuggling in a country such as Morocco and the part played by women in that particular trade. Its conclusion demands that the image and position of women within Moroccan society be profoundly rethought.