This paper argues that from an ethical point of view tolerance, which is simply one of a number of possible responses to ethical pluralism, is not an acceptable ideal. It fails to acknowledge and appreciate the good in other forms of life and thereby does not adequately respect the people who live these lives. Toleration limits the range of goods we might appreciate in our own lives and in the lives of those we care most about, and it tends to (...) lead to a number of deformations or personal failures of character. In place of tolerance, we should embrace ethical promiscuity—a view that not only acknowledges ethical pluralism but also offers good reasons to celebrate this state of affairs. (shrink)

The term “toleration”—from the Latin tolerare: to put up with, countenance or suffer—generally refers to the conditional acceptance of or non-interference with beliefs, actions or practices that one considers to be wrong but still “tolerable,” such that they should not be prohibited or constrained. There are many contexts in which we speak of a person or an institution as being tolerant: parents tolerate certain behavior of their children, a friend tolerates the weaknesses of another, a monarch tolerates dissent, a church (...) tolerates homosexuality, a state tolerates a minority religion, a society tolerates deviant behavior. Thus for any analysis of the motives and reasons for toleration, the relevant contexts need to be taken into account. (shrink)

Centred on 'Foams', the third volume of his Spheres trilogy, this article questions the privilege granted by Peter Sloterdijk to motifs of inclusion and exclusion, contending that whilst his prioritization of dwelling as a central aspect of human existence provides a promising counterpoint to the dislocative and isolative effects of post-industrial capitalism, it is compromised by its dependence upon an anti-cosmopolitan outlook that views cultural distantiation as a natural and preferable state of human affairs, and valorizes a purported ontological security (...) attained through defensive postures with respect to perceived foreigners or externalities. Sloterdijk’s conceptualization of culture as a kind of immune system, it is argued, although posited as a rebuke to models of essentialism and ethno-nationalism, provides ontological support to the xenophobic critiques of immigration that are today finding increasing currency. (shrink)

This essay focuses on Judith Butler’s configuration in Parting Ways: Jewishness and the Critique of Zionism of sacred life from the mystical motifs that traverse Walter Benjamin’s writings as the pivot of an anti-identitarian ethics committed to non-violent resistance. To gain critical leverage on Butler’s post-secular stance, my analysis turns to Talal Asad’s ‘Redeeming the “Human” Through Human Rights’ chapter from Formations of the Secular, where he enunciates a disparity between a ‘pre-civil state of nature’ and the notion of ‘inalienable (...) rights’ that informs the subject’s rights under secular law. In underscoring the secular state’s inability or refusal to ascribe sacredness to ‘real living persons’ over and against ‘“the human” conceptualized abstractly, or imagined in a state of nature’ as presumed by natural law, Asad indirectly articulates what is at stake in Butler’s explication in Parting Ways of Benjamin’s ‘Critique of Violence’. In this context, Butler unpacks Benjamin’s remarks about the sixth commandment’s non-coercive disposition and the inner struggle its provisional applicability prompts. A conception of ‘sacred life’ crystallizes through Butler’s emphasis on the open-endedness of this struggle, which encourages us to abandon a solipsistic investment in our own suffering in the process of acknowledging its eternally transient rhythm. I argue that Butler supplements this motif by drawing upon Hannah Arendt’s grounding of the political in cohabitation. My contention is that while ‘sacred life’ forms the backbone of Butler’s affirmation of civil disobedience, Arendt empowers Butler’s ethics to transcend Benjamin’s Jewish-messianic melancholy by radicalizing the passivity that refracts it. (shrink)

It is a widespread opinion that toleration, as a political practice, has merely instrumental value. The aim of this paper is to defend, on the contrary, that toleration has political value in itself. In more specific terms, I will claim that it is valuable in itself in virtue of its intrinsic relationship with democracy. Toleration is a constituent of democracy inasmuch as it is necessary for the existence of a democratic administration of political power. I will show that that relation (...) of constitution holds because toleration, through the protection of spaces of contestation to the political power, contributes to solving democracy’s inner tension resulting from its practical implementation. -/- Es una opinión extendida que la tolerancia, en cuanto práctica política, tiene valor meramente instrumental. El objetivo de este artículo es defender, por el contrario, que ella tiene valor político en sí. Específicamente, defenderé que es valiosa en sí misma a causa de su relación intrínseca con la democracia. La tolerancia es un constituyente de la democracia en cuanto es necesaria para que pueda existir una administración democrática del poder político. Mostraré que esa relación de constitución existe porque la tolerancia, mediante la protección de espacios de contestación al poder político, contribuye a la resolución de una tensión interna de la democracia en su implementación práctica. (shrink)

This essay explores the meaning of diasporic practice as it has been applied within the contemporary Black Atlantic context. The general focus of this topic has been visible or performative practices that have broad audiences, ranging from diasporic members to the sociopolitically included or the privileged citizen. Moreover, the objects or products of diasporic practice are largely understood to be aesthetic; the literature has highlighted music, dance, art, and religion, for instance. In this essay I argue that a taken-for-granted prerequisite (...) of a hierarchized viewing audience misses passing moments of negotiation that occur in silence or within disciplined exchanges among persons who we identify as diasporic. These practices build community in very powerful ways but may not leave lasting traces or archives; they have to do with fleeting displays of affect such as rage, shame, joy, etc. The ethnographic focus is African immigrant women's constrained work schedules in Lisbon and the ways their labour-time textures the types of community – building practices in which they engage on a daily basis. I address how gendered configurations of migrant labour-time -a condition for governmentality – influence the diasporic process by which a form of racial identification is assumed in the context of Portugal. (shrink)

This article critically addresses recent anthropological and feminist efforts to theorize and analyse Muslim women's participation in and support for the Islamic revival in its various manifestations. Drawing on ethnographic material from research on young Muslims engaged in Islamic youth and student-organizations in Norway, I investigate some of the challenges that researching religious subjectivities and practices pose to feminist theory. In particular, I deal with how to understand women's religious piety in relation to questions of self, agency and resistance. Engaging (...) with Saba Mahmood's work on The Politics of Piety, this article suggests ways of understanding the young women's religious engagement that move beyond the confines of a binary model of subordination and resistance, coercion and choice. Grounding the discussion in ethnographic analysis of how young Muslim women in Norway speak about the ‘self’, I argue that critically revisiting feminist notions of agency, autonomy and desire, is necessary in order to understand the kinds of self-realization that these women aspire to. However, the article argues against positing Muslim conceptions and techniques of the self as ‘the other’ of liberal-secular traditions. Rather, I show how configurations of personhood, ethics and self-realization drawn from Islamic and liberal-secular discursive formations inhabit not only the same cultural and historical space, but also shape individual subjectivities and modes of agency. (shrink)

Recent controversies concerning freedom of expression on university campuses have raised the question of how the limits of free speech can be determined in a justified way in a pluralistic public space such as the campus. The article addresses this question from the viewpoint of two complementary theoretical perspectives: Rainer Forst’s respect conception of toleration, and the discourse theory of democracy developed by Jürgen Habermas and Seyla Benhabib. These theories are argued to provide a non-arbitrary, impartial and procedural model for (...) determining the limits of free speech on campus. Deriving primarily from the discourse model, the article suggests that the limits of freedom of expression on campus should be determined by collective deliberative processes involving the affected students. Moreover, it is argued that, instead of prohibiting controversial topics or views, the university administration and teachers should focus on establishing procedural rules of rational deliberation. This is argued to increase students’ understanding of the nature of legitimate democratic discussion and thus accomplish the university’s educational task of fostering students’ ability to use their freedom of speech in a responsible way. (shrink)

In this essay we argue for the Janus-faced nature of hope. We show that attempts to sanitise the concept of hope either by separating it conceptually from other phenomena such as wishful thinking, or, more generally, by seeking to minimise the negative aspects of hope, do not help us to understand the nature of hope and its functions as regards religion. Drawing on functional accounts of religion from Clifford Geertz and Tamas Pataki, who both—in their different ways—see the function of (...) religion in terms of its capacity to satisfy deep psychological needs, we demonstrate that religion uniquely positions itself with regard to hope’s two faces, simultaneously exploiting positive and negative aspects of hope. (shrink)

In this essay we explore Rancière’s ‘politics of equals’ as an alternative conception of the political. Central to this conception is a division between instances of political contestation that address fundamental questions of equality (‘the politics of equals’) and those that are part of the management of the division of resources and positions in society (‘the police’). This distinction provides a new way of thinking about theoretical and empirical questions over logics of political action.

Tolerance is treated as a virtue and a key principle in liberal theories of the state and human rights. Critics of liberalism have already addressed limitations of tolerance, and the United Nations introduced broader and more inclusive human rights and non-discrimination norms. Yet, tolerance is still invoked in human rights advocacy, and the UN promotes teaching tolerance as a means to protect human rights. However, there is an asymmetrical relationship between the “tolerant” and the “tolerated,” which must be questioned for (...) its human rights implications. The paper contends that tolerance does not ensure non-discrimination, freedom from persecution, or ending violence. Instead, it can be complicit in violence against lesbian, gay, bisexual, and transgender persons. As an illustrative case, it examines Turkey—a country that has pursued the liberal policy of tolerance by not criminalizing homosexuality—during a reform period that involved further liberalization of law but not the protection of LGBT rights. (shrink)

The double subjectivity of conscience and the need to test conscientious objections -/- Abstract In spite of the collapse of the traditional objective concept of conscience and the subsequent subjectivation of conscience, conscientious objections are still often considered as a valid ground for exemption from legal and professional obligations. Conscientious objections are seen as more serious than ordinary moral objections. It is not evident why this is so. I argue, with Niklas Luhmann, that the function of conscience is to protect (...) the moral core of a person’s identity. Overruling conscientious objections threatens this core. Claims of conscience are usually founded on the right of freedom of conscience. This right is not absolute. I discuss the view of Richard Arneson who rejects the right of freedom of conscience and defends the right against conscience. I agree with Arneson that, at the one hand, conscientious objectors may constitute a threat to the social and legal order when their objections are not recognised and, at the other hand, too easy giving in to conscientious objections may also threaten the viability of social and legal order. That is why it is needed to determine when conscientious objections cannot be taken at face value, but should be subjected to a series of tests. The aim of these tests is to contain the number of objectors. I discuss 6 criteria for determining whether conscientious objections ground an exemption to legal and professional obligations. At the end of the article I discuss the conscientious objections of medical doctors. (shrink)

The article lays down the broad strokes of an interpretive approach to social criticism. In developing this approach, the author stresses the importance of both a pluralistic notion of social justice and a rich ideal of personal growth. While objecting to one-dimensional conceptions of social justice centering on legal equality, the author develops the idea of there being multiple "spheres of justice", including the spheres of "care" and "merit". Each of these spheres, he argues, is subject to historical interpretation. He (...) furthers this view by arguing that the social basis for these different spheres is best understood against the canvas of an ideal of self-fulfillment and individuality. Based on the elaboration of these two sets of premises—a pluralistic conception of social justice and a collective ideal of personal self-fulfillment—the article outlines the basis for and challenges inherent to the practice of interpretive social criticism. (shrink)

The recent Dutch homo-emancipation policy has identified religious communities, particularly within migrant populations, as a core target group in which to make homosexuality more ‘speakable’. In this article we examine the paradoxical silencing tendencies of this ‘speaking out’ policy on queer Muslim organisations in the Netherlands. We undertake this analysis as the Dutch government is perhaps unique in developing an explicit ‘homo-emancipation’ policy and is often looked to as the model for sexuality politics and legal redress in relation to inequalities (...) on the basis of sexual orientation. We highlight how the ‘speakability’ imperative in the Dutch homo-emancipation policy reproduces a paradigmatic, ‘homonormative’ model of an ‘out’ and ‘visible’ queer sexuality that has also come to be embedded in an anti-immigrant and specifically anti-Muslim discourse in the Netherlands. Drawing on the concept of habitus, particularly in the work of Gloria Wekker, we suggest that rather than relying on a ‘speakability’ policy model, queer Muslim sexualities need to be understood in a more nuanced and intersecting way that attends to their lived realities. (shrink)

Understanding the ways in which Muslims are turned into “a problem” requires an analytic incorporating the insights gained through the concepts of Islamophobia and anti-Muslim racism into a larger frame. The “Muslim Question” can provide such a frame by attending to the systematic character of this form of racism, explored here through biopolitics. This article develops a conceptualization of Europe’s “Muslim Question” along three lines. First, the “Muslim Question” emerges as an accusation of being an “alien body” to the nation, (...) often expressed through the Trojan horse legend. Second, the “Muslim Question” is elaborated through demands of integration and assimilation, in which the production of difference entangles with calls and measures to regulate Muslims. And third, the “Muslim Question” is brought to life upon the terrain of gender and sexuality, as the imaginary of threat at the heart of the “Muslim Question” is a replacement conspiracy centered on birthrates. (shrink)

This paper opens by reviewing Aristotle’s conception of the natural slave and then familiar treatments of the internal conflict between the ruling and subject parts of the soul in Aristotle and Plato; I highlight especially the figurative uses of slavery and servitude when discussing such problems pertaining to incontinence and vice—viz., being a ‘slave’ to the passions. Turning to Campanella, features of the City of the Sun pertaining to slavery are examined: in sketching his ideal city, Campanella both rejects Aristotle’s (...) natural slave and is critical of the European institutions of slavery. The fact that slavery has no place in the City of the Sun takes on added significance when complemented with Campanella’s remarks on dominion and servitude in his Quaestiones de politiciis: I show that Campanella’s conception of slavery is intimately bound to sin, and consider whether his employment of the trope of slavery within the context of vice diverges from familiar usage. (shrink)

In this article, which is based on twenty four months of combined online and off-line ethnographic research, I show the way that some Iranian diasporic bloggers use their weblogs as entrepreneurship resources during the ‘war on terror’. Through a discourse analysis of a documentary film about Weblogistan and interviews with diasporic Iranian bloggers in Toronto, I argue that Weblogistan is implicated in discourses of militarism and neoliberalism that interpellate the representable Iranian blogger as a gendered neoliberal homo oeconomicus. The production (...) of knowledge about Iran in transnational encounters between the media, think tanks, policy institutions and the Iranian diasporic self-entrepreneurs, relies on gendered civilizational discourses that are inherently tied to the ‘war on terror’. Following feminist scholars who have theorized militarism and gender, I argue that dominant representations of Weblogistan produce different gendered subject positions for Iranian bloggers. Although the masculine blogger soldier takes freedom to Iran through his active participation in proper politics (enabled by his freedom of speech in North America and Europe), the woman blogger finds freedom of expression in writing about sex and telling the truth of her sex in a confessional mode. It is in this war of representation that women bloggers negotiate their subjectivity while shuttling in and out of local and global politics, as subjects of politics (markers of freedom and oppression) and political abjects (not worthy of political participation). (shrink)

This article interrogates the extent to which institutional discourses on the governance of religious minorities are useful to think about the complexity of how religion gets negotiated in the quotidian. It takes as its starting point the exploration of the discourse on religious governance in the province of Quebec organized around the notion of request for accommodations. Through an analysis of public policy documents, it examines facets of this discourse of request, including the role it plays in delimiting what we (...) imagine the religious to be and how we imagine it to work. Second, drawing on interviews with self-identified Muslims in Montreal, the article explores how piety gets negotiated in their everyday. These narratives are approached as fertile sites to think differently about the recognition of difference. This two-pronged perspective acts as an invitation to think more broadly about not only what institutional discourses “produce” but also what they “obscure.”. (shrink)

This article explores some of the central challenges presented by decolonial thought to other critical, progressive, or emancipatory theories, especially theories of radical democracy. The article has two main aims. First it seeks to synthesize and highlight a number of key strands and interventions of contemporary decolonial thought. It does so through a reading of several decolonial literatures including the Latin American modernity/coloniality school, as well as research in Indigenous Studies and Settler Colonial Studies focused largely on the Anglo settler (...) colonies of Canada, the United States, Australia, and New Zealand. Three key thematics of decolonial thought are drawn out and explicated in this survey: modernity/coloniality, land, and ethico-political resurgences. The second aim is to show what kind of work is done by these decolonial interventions by using them to interrogate Chantal Mouffe’s theory of radical democracy. (shrink)

In chapter one I firstly critique some contemporary family-resemblance approaches to the category woman, and claim that they do not take sufficient account of dis-semblance, that is, resemblances that people have in common with members of the contrast category man. Second, I analyze how the concept of woman is semantically contestable: resemblance/dissemblance structures give rise to vagueness and to borderline cases. Borderline cases can either be included in the category or excluded from it. The factors which incline parties in a (...) dispute about membership to include or exclude depend on metaphysical, ethical, or political background assumptions. In chapter two, I begin by considering the harms suffered by transgender persons through “misgendering”, the deployment of gender terms which inflict psychological harms upon transgender persons, place them in situations of injustice, or diminish their self-respect. Such deployments are morally contestable: they can be challenged on ethical grounds. Several characterisations of the term ‘woman’ proposed in the feminist literature are critiqued from this perspective. In chapter three, I elaborate a broadly liberal approach to gender pluralism. The approach involves: i) the public toleration of gender practices and beliefs which contest prevalent gender norms; and ii) state-gender neutrality. Public toleration allows gender non-conforming practices and beliefs within public space. State gender-neutrality consists mainly in the removal from law and government policy of provisions which assume compliance with prevalent conceptions of gender. (shrink)

This article pursues two questions: Can one use Foucault’s later writings on parrhesia and Kant to create a Foucaldian approach to public reason? If so, what lessons might those attracted to John Rawls’ well-known model of public reason draw from a Foucaldian orientation? By putting Foucault into a competitive yet productive relationship with Rawls, this article addresses some of the latter’s shortcomings. In doing so it also makes a larger argument about the need to develop approaches to democratic deliberation that (...) involve engagement with – rather than simple toleration and/or accommodation of – the various ‘reasonable’ ethical commitments deliberators, on some fundamental level, reason in light of. The justificatory aims of public reason are best achieved when participants’ most-cherished beliefs are opened to critical dialogue rather than banished to the realm of the ‘non-political’. The article begins by briefly illuminating the salient features of Rawls’ model of public reasoning as well as three problems that ensue with the limitations it places on discourses regulated by public reason. It then attempts to distill a Foucaldian approach to public reason by briefly discussing 4 elements of Foucault’s later work on Rawls’ philosophical godfather Kant together with several features of the antiquarian studies of parrhesia that Foucault was conducting at the time these Kantian works were written. Third, Jeffrey Stout’s recent account of theistic democratic actors in some of the most economically disadvantaged US localities demonstrates how many of the ideals integral to this Foucaldian approach to public reasoning built on engaging contrasting ethical perspectives are central to some concrete practices of public reasoning. It concludes with some thoughts on the necessity of publicly reasoning through rather than independently of our deepest commitments. (shrink)

Does the way we think about our personal self-complexity affect how we accept others? Researchers have offered various conceptualizations of how individuals manage their complex identities, while others have identified links between cognitive complexity and acceptance of outgroups. This paper integrates the two bodies of work by positing a route by which personal identity conflicts may lead to cognitive and cultural pluralism. For individuals committed to multiple identities perceived as conflicting, the intra-psychic experience of value conflicts may lead to a (...) recognition of self-complexity, which is then transposed from the personal domain to the social one and expressed as a pluralistic attitude towards others. This argument find support in a study of Israeli Jewish Orthodox psychoanalytic therapists who belong to what they perceive as non-pluralistic religious groups, yet express value pluralism, which they attribute to their complex identities. One of the educational implications of this study is that facilitating engagement with internal complexity, multiple identities and personal value conflicts may promote pluralistic thinking for individuals in religious societies. (shrink)

Recent International Relations scholarship has identified ‘societal multiplicity’ as the ontological concept that gives IR its identity as an academic discipline. My article, by contrast, addresses the question: What are the consequences, that is, the positive potential and the necessary costs, of understanding multiplicity as a moral-political value in world politics? The question is important because, in contrast to the focus on multiplicity as the ontology of IR, it allows us to develop a more radically democratic idea of multiplicity as (...) a value in world politics. To address this question, I will bring Rosenberg’s conception of societal multiplicity into conversation with the radically democratic idea of Tully’s ‘strange multiplicity’ and draw out the consequences of such a normative turn. My argument is that while Rosenberg does not frame multiplicity as a value, Tully’s normative understanding of the concept harbours enormous potential to transform oppressive and dominating practices in world politics. However, I will also show that Tully’s general rejection of all forms of domination comes at a price that must not be underestimated. It is of crucial importance to get a clear picture of these consequences as we must decide whether or not this price is, ultimately, worth paying. (shrink)

This article addresses two questions: How should a ‘practical political theory’ approach the ideological struggle between advocates of critical social justice and defenders of free speech? And, what does this conflict tell us about the deficits of one particular tradition of practical political theory — namely, agonistic democracy? The paper’s purpose, then, is to illuminate a concrete contemporary phenomenon through the lens of agonistic theory and, conversely, to use this struggle as an impetus to carve out and address weaknesses in (...) the theory of agonism.I defend an ‘agonistic approach’ to the struggle against two alternatives — first, the claim that there is, conceptually, no ‘real’ conflict between social justice and free speech, and second, the strategy to ‘take sides’ in the conflict. By taking seriously the agonistic core idea that struggle and conflict can be valuable and productive expressions of plurality and inclusivity, I argue that this struggle should be approached as an agonistic conflict — as the welcome and important expression of a diversity of views on central social, moral and political questions.I also show, however, how retaining the focus on the real-life struggle between advocates of critical social justice and free-speech sheds light on the inconsistencies of much agonistic thought. In particular, I will criticize those agonists who limit their conception of the ‘agon’ to respectful struggles, and those who see the agon merely as a tool of emancipation for oppressed groups. Against these visions of agonism, I develop an anti-perfectionist, yet radical, account of agonism with the potential to serve as a guide in complex social and political conflicts. (shrink)

In the cultural era of postfeminism, neoliberalism and individualization, feminism is not an identity easily claimed. This article discusses the findings of a qualitative study on young women’s engagements with feminism in Britain and Germany. In particular, it focuses on two processes through which feminism was disarticulated: individualization and the othering of Muslim women. Research participants showed awareness of gender inequalities, but argued that they could navigate structural constraints individually and self-responsibly. As the last section of this article shows, the (...) respondents’ self-presentation as empowered contrasted sharply with the portrayal of ‘other’ women as victims of patriarchal oppression. The article concludes by demonstrating that the respondents’ construction of empowered selves is constituted by the othering of Muslim women. (shrink)

Throughout the last decades, state and civil society actors in Germany have undertaken a number of initiatives in order to enter into a structured conversation with Muslim communities, and to find spokespersons who serve as partners for political authorities. This process has commonly been analysed in terms of its empowering effects for Muslims via the emerging ‘institutionalisation’ of Islam. The modes and techniques of power at stake in this process have yet often been undermined. Through the lens of Foucault's concept (...) of governmentality, the starting point of my article is one particular dialogue forum, initiated by the German state in 2006 – the ‘Deutsche Islam Konferenz’ (DIK) – whose primary goal is to institutionalise and regulate the communication between Muslims and state actors and thereby to regulate the conduct of Muslims. Focusing mainly on the way in which gender and Islam have been coupled and played out in this initiative, I argue that the DIK is less a dialogical encounter than a tool of a broader civilising liberal project. Through the inquiry into the modes of power operating in this state led dialogue initiative the article shows that while aiming to secure Muslim's ‘integration’ into German society and to liberate Muslim women from restrictive gender norms, the DIK operates as an enactment of a particular notion of freedom with normative and normalising implications. (shrink)

The practice of Islamic veiling has over the last ten years emerged into a popular site of investigation. Different researchers have focused on the various significations of this bodily practice, both in its gendered dimensions, its identity components, its empowering potentials, as a satorial practice or as part of a broader economy of bodily practices which shape pious dispositions in accordance with the Islamic tradition. Lesser, however, has this been the case for the practice of not veiling or unveiling. If (...) and when attention is accorded to the latter, it is often grasped as a product of integration or an effect secular governmentality, but only rarely as a bodily practice. Drawing on narratives of second generation secular and religious Maghrebi Muslims in Belgium, this paper pursues this second perspective by examining to which extent not-veiling can be understood as a technique of the self (Foucault) that is functional to shaping a liberal (Musilm) subject. While a first part of this article will unpack the ethical substance of such discursive interrogations and point to the ways in which they are intertwined with the enactment of a liberal self, the second part will examine the embodied contours of this problematization, which appeared through the labour upon one's affect and bodily dispositions that this refusal of the hijab, or the act of unveiling, implies. (shrink)

Public accusations of corruption leveled against public figures and institutions in Jordan have recently become a prominent feature of public discourse in the country. Informed by positioning theory as an analytical framework, this study focuses on public responses to such accusations through a discourse analysis of two major apologetic statements, or apologiae, issued in Jordan in 2018 and 2019: one by a controversial former royal court chief and minister of planning in response to public accusations of corruption and appropriation of (...) public funds, and the other by the Office of Queen Rania of Jordan in response to accusations of wardrobe extravagance and overspending. The analysis shows that these two apologiae employed discourses that not only positioned the accused as blameless, but also as victims of defamation. Reference to one’s history, such as public service to the nation and one’s accomplishments, was exploited. In contrast, the accusers were explicitly or implicitly positioned as unjust, biased, vindictive, or motivated by hidden agenda. A variety of discursive strategies were deployed, particularly invoking cultural moral orders, resorting to banal nationalism, expressing pride in one’s public service and allegiance to the monarchy, and invoking a constellation of religious, professional and national identities. In the case of the royal apologia, it was implicitly positioned in western discourses, such as invoking feminine ‘corporeal modernity’, to respond to the wardrobe overspending accusations. (shrink)

This article is an analysis of the recognition of the Missionary Church of Kopimism as a faith community by the Swedish state. The analysis draws on post-Foucaultian writings on governmentality and seeks to understand what kind of normative and proscriptive understandings of “religion” guide the process. The authors argue that the recognition reveals fundamental aspects of the Swedish state’s performative role in the recognition of faith communities which challenges any unreflective classification of it as “secular.”.

This article examines the Islamic concept of takfīr as it is used in secular-pluralistic contexts, within a larger delegitimizing discourse against terrorism. I argue that this takfīr as deployed by “liberal” Muslims, functions to legitimate the state’s use of coercive force. Furthermore, the secular state may in turn draw upon these discourses to co-opt the right to determine authentic Muslim identity. However, in doing so the state is forced to enter into a religiously discursive space. Takfīr notably becomes the site (...) of contention over secular state sovereignty for determining the value of life, where religious individuals both challenge and affirm this sovereignty. This reveals the dynamics in the relationship between secular conceptions of sovereignty and religion, as it pertains to the justification of violence. (shrink)

Desde hace unas décadas se ha manifestado un movimiento en la literatura relevante que busca la superación de la tolerancia, especialmente en casos como el de la diversidad sexual y otras diferencias atributivas. La idea subyacente es que la tolerancia es incompatible con el respeto que nos debemos como iguales en una democracia. En este artículo argumentamos que la noción de respeto que motiva tal movimiento es inadecuada políticamente, dados los profundos desacuerdos de nuestras sociedades. En su lugar proponemos una (...) alternativa que denominamos “respeto institucional”, que privilegia las posibilidades efectivas de participación política. (shrink)

Tolerance is an ambivalent attitude. It allows living in plurality but not in equality. The tolerant tradition of the Ottoman Empire, for example, is based on a very clear political and social hierarchy between different religions. Dominants boast of their tolerant tradition. Tolerance is also about imposing limits on the other in a unilateral way. In Republican Turkey where theoretically all citizens are equal, the majority of Turkish-speaking Sunnis tolerate non-Muslim minorities, Alevis, Kurds. It is the ‘liberal’ currents of this (...) ethno-religious majority that pronounce themselves tolerant of others. However, minorities do not demand tolerance but equality because the history of Turkey for more than a century with the genocide of Armenians, pogroms, massacres, deportations have shown those who say they are tolerant can switch to each moment in extreme violence against those whom they now consider intolerable. In this framework, the discourse of tolerance prepares the ground for the reproduction of the... (shrink)

First developed by human rights lawyers and activists, transitional justice emerged from the so-called third wave of democratisations in Latin America. Over the last 30 years, transitional justice has risen to become a ‘global project’ of global governance. Locating the emergence of transitional justice within the global rise of neoliberalism, this article shows that transitional justice serves an important function in regards to the particularly neoliberal contours of many transitions. Understanding this relation, the article argues, is best served with recourse (...) to what Wendy Brown describes as neoliberalism’s practice of omnus et singulatim, a double process through which ‘communities’ are gathered together as stakeholders to take part in economic activities whilst simultaneously being individualised as ‘responsibilised’ and self-sufficient entrepreneurial units. Taking this concept, I argue that transitional justice also undertakes a process of omnus et singulatim that usefully prefigures and supports processes of neoliberalisation during ‘transition’. Transitional justice, it concludes, does the necessary work of bringing conflictual, traumatised, societies back together, whilst doing so on terms that do not threaten but instead prefigure the individualising demands made upon subjects at the sites of neoliberal transition. (shrink)

This article ties together two different sources related to the Trial of Pussy Riot in Russia in 2012. On the one hand, I consider legal documents, such as court proceedings, police reports, and the sentence. On the other, I analyse a life-history interview with one of the accused, thus giving her a voice that is not mediated by juridical institutions within criminal law procedure. This allows an analysis of two different subject positions produced by these texts: a conformist citizen and (...) a feminist activist-citizen. I pay more attention to the latter. I conclude that in order to retain an activist position, the feminist subject has no option but to resist. (shrink)

Although Machiavelli would appear to be only a minor figure in Foucault's genealogy of modernity, this article examines his 1977–1978 lectures at the Collège de France and argues that the author of The Prince plays a pivotal role in the development of ‘governmental reason’ and its critique. These lectures indicate how The Prince serves as the negative touchstone for the emergence of an extensive and evolving discourse on government, confirming that Machiavelli was more than a passing interest for Foucault. I (...) consider two ‘Anti-Machiavellian’ episodes in Foucault's genealogy as especially significant: the sixteenth-century discourses of the state and the eighteenth-century discourses of political economy. These moments are significant both in showing how the idea of government hinges on a repudiation of the political lessons of The Prince and in establishing the link between governmentality and another term so important for Foucault's thinking in this period – biopower. Finally, I show how the art of critique – or, what Foucault describes as ‘the art of not being governed quite so much’ – finds a timely resource in the figure of Machiavelli. (shrink)

Issues of religious toleration might be thought dead and advocacy of religious toleration a pointless exercise in preaching to the converted, at least in most contemporary European societies. This paper challenges that view. It does so principally by focusing on issues of religious accommodation as these arise in contemporary multi-faith societies. Drawing on the cases of exemption, Article 9 of the ECHR, and law governing indirect religious discrimination, it argues that issues and instances of accommodation are issues and instances of (...) toleration. Special attention is given to issues that arise when the claims of religious belief conflict with those of other legally protected characteristics, especially sexual orientation. The paper uses a concept of toleration appropriate to a liberal democratic political order—one that replaces the ‘vertical’ ruler-to-subject model of toleration that suited early modern monarchies with a ‘horizontal’ citizen-to-citizen model appropriate to a political order that aims to uphold an ideal of toleration rather than itself extend toleration to those whose lives it regulates. (shrink)

Over the past several decades, nurses have been increasingly theorizing about the relationships between culture, health, and nursing practice. This culture theorizing has changed over time and has recently been subject to much critical examination. The purpose of this paper is to identify the challenges impeding nurses' ability to build theory about the relationships between culture and health. Through a historical overview, I argue that continued support for the essentialist view of culture can maintain a limited view of complex race (...) relations. I also argue that attempts to apply culture theory, without knowledge of important historical, political, and economic factors, has often resulted in oversimplified versions of what was originally intended. Furthermore, I argue that individual-level interventions alone will be insufficient to address health inequities related to culture. Despite new critical conceptualizations of culture and the uptake of cultural safety, nursing scholars must better address the broader organizational, population, and political interventions needed to address inequities in health. I conclude with suggestions for how nurses might proceed with culture theorizing given these challenges. (shrink)

This paper reflects upon the adoption of Lesbian, Gay, Bisexual, Transgender and Intersex rights discourse and imagery in police public relations and problematises the construction of police as protectors and defenders of gay liberties and homonormative life. Building from a foundational conceptualisation of policing as a racial capitalist project, it analyses the phenomenon of police rainbow branding practiced in nominally public spaces, such as Pride parades, and online through news media and social networking sites. Drawing on critiques of queer liberalism (...) and complicities with state violence, the paper explores the contours of carceral homonationalism, arguing that ‘officially anti-homophobic’ police image work attempts to obscure the role of the carceral state in producing sexual and gender oppression. However, this image work has also given rise to new forms of political action. Counter-movements against police and ‘carceral pride’ are actively reworking the distributions of space and visibility within LGBTI movements. (shrink)

Despite a constitutional and oft-stated political commitment to an undefined notion of non-racialism, South Africans continue to operate in formal and informal ways with ‘race’ as the common-sense organizing principle of legal systems, ways of thinking, social identities, constructing arguments or closing debate, organizational and mobilizing strategies, policy development and execution, and interaction in daily life. This state of affairs is regrettable and dangerous, often questioned and rejected, but objections are waged and alternatives suggested against the tide of societal trends. (...) What the organizing principle of race thinking does is to close the mind to alternative possibilities – of thought, social practice and ways of living. Here I explore an overview of racialism as it permeates and shapes the life cycles of citizens from birth to death. I make an argument for a way of thinking that is necessarily utopian, as one of few options of escaping a social world made in the image of apartheid. (shrink)

Iran's nuclear program has garnered a great deal of media attention for nearly a decade, yet critical discourse scholars have been relatively silent on the matter. To spur more scholarship on the nuclear controversy, this study examines the language of nine interviews with former US Secretary of State Condoleezza Rice. Analyzing the opening questions of topic shifts, the relationship of scope and topic, and Secretary Rice's portrayal of the US and Iran, I argue that Rice used her media access as (...) a platform to encourage audiences to see Iran's nuclear program as a nuclear weapons program, often with the complicity of her interviewers and always without evidence. In the wake of the unilateralist American invasion of Iraq, Secretary Rice also worked to rebuild a positive image of the White House as she presented the US as a proponent of multilateral diplomacy as opposed to her portrayal of the Islamic Republic as a rogue state. (shrink)

Liberal citizens are held ethically accountable not only for their own acts and behaviors, but also those of their state. Reciprocally, a proper liberal subject is one that metonymizes with the state, merging their fates and moral worth, and taking personal responsibility for the state’s actions. I claim that as a result, the liberal subject is not only self-authorizing according to liberal theories of moral autonomy, but also state-authorizing. I demonstrate the above claims through a consideration of changing activist practices (...) among the Israeli political left. I show that the hegemonic model of civic engagement is oriented towards the state and state policy as the privileged and naturalized site of ethical intervention. I then describe the ways this model hampers political endeavors by restricting the sites of intervention as well as structural access to political participation. I also consider contemporary efforts at political engagement that bypass the state. (shrink)

ABSTRACTThe bio-political discourses of nationhood and homo/sexuality burgeon geo-culturally and historically, and this article presents a case-study of Poland post-2004 EU enlargement. Focused on...

This article engages the concept of hospitality as it relates to the maternal. I critically evaluate the current conceptions of hospitality by Emmanuel Levinas and Jacques Derrida, focusing on their dematerialized definition of the feminine found at the heart of hospitality, and Derrida's aporia of hospitality that deals with ownership. The foundation of hospitality, I show, is the maternal relation and its specific acts of hospitality that encompass the notions of gift and generosity. While remaining unthought in philosophy, however, maternal (...) acts of hospitality are appropriated when hospitality is defined as interiority, habitation, expectancy, and unconditional welcoming of the other within oneself. I argue that hospitality would remain Derrida's and his proponents' “impossible” ethic as long as it undercuts its own promise, does not fully think through its foundation in the maternal, and fails to welcome the mother unconditionally. (shrink)