This article explicates the views on both race and ethnicity of these three prominent Latinx philosophers, compares them (somewhat), and offers some criticisms. Corlett jettisons race as a categorization of groups, but accepts a form of racialization somewhat at odds with this jettisoning. Gracia adopts as a general principle that an account of both ethnicity and race should help us see aspects of reality that would otherwise be obscured; but this is at odds with his regarding the Latin American view (...) of race as more rational than the U.S. version with its “one-drop rule.” The latter has structured the reality of race in the U.S. for African Americans. Alcoff is much more concerned with the phenomenology of race and ethnicity than the other two, and she clearly adds “pan-ethnicity” to the mix of concepts required to understand Latino/a Americans. I argue that she fails to see the agentic and political aspect of black identity in the U.S., and in a sense shares with Gracia a misplaced sense that the mixedness of Latin American racial identity is somehow to be preferred to the more binary U.S. form. (shrink)

Negative emotions like anger, spite, contempt, and envy are widely seen as obstacles to a good life. They are like the weeds in a garden that need to be pulled up before they choke out the nice plants. This book argues that bad feelings aren't the weeds; they are the worms. Many people are squeamish about them and would prefer to pretend they aren't there, but the presence of worms mean the garden it thriving. I draw on insights from the (...) history of philosophy to show what we've gotten wrong about bad feelings and to see how we can live better with them. The first half of the book argues that there is nothing wrong with negative emotions and that their bad reputation is undeserved. Philosophers have long argued that our emotions are part of how we value things and bad feelings are not different. Negative emotions are expressions of self-love-not egoism or selfishness, but the felt attachment to ourselves and our lives. We feel negative emotions because our lives matter to us. The second half of the book takes a detailed look at individual bad feelings: anger, envy and jealousy, spite and Schadenfreude, and contempt. I show how all our negative emotions are valuable parts of our attachment to our lives. We don't have to battle negative emotions or "channel" them into something productive. Bad feelings aren't obstacles to a good life; they are part of what makes life meaningful. (shrink)

This article discusses and develops some recent debates in feminist epistemology, by outlining the concept of an ‘emancipatory value’. It outlines the optimum conditions that a ‘community’ of knowers must satisfy in order that its members have the best chance of producing knowledge claims. The article thus covers general ground in epistemology. The article also argues that one of the conditions that any ‘emancipatory community’ must satisfy is that its underlying values should not oppress women. It is related to feminist (...) debates, therefore, in two ways: first, it develops its arguments by drawing on those debates; and second, after developing the general concepts of emancipatory value and epistemic community, it argues that feminist values are one set of emancipatory values to which an epistemic community should pay regard. (shrink)

This article explores chemical skin bleaching practices in urban Ghana to demonstrate the ways that particular racialized understandings of meaning are deployed in a contemporary postcolonial African society. I argue that the processes of racialization indexed by skin bleaching in Ghana must be contextualized within global racial formations; specifically, they can only be understood by examining the interlinked local and global ideologies and practices of race. In elaborating this argument, the essay also engages with contemporary African diaspora theorization that tends (...) to foreground diasporic identity and experience at the expense of contemporary continental processes. By bringing a postcolonial African society into a dialogue about race, processes of racialization, and the interlinked transnational construction of black identities, this essay offers one way out of the ambivalent relationship that I believe diaspora theorization has with Africa. (shrink)

In Who Sings the Nation-State?, co-written with Gayatri Chakravorty Spivak, Judith Butler identifies the paradox between the seemingly global decline of the nation-state and the steadfast strength of its genealogical force. According to Butler, “Arendt allows us to realise that this may also be because the nation-state as a form was faulty from the start.” In the first section of the article, I focus on Butler’s analysis of Israel/Palestine as a failed nation-state and seek to identify its faulty start. I (...) propose that the nation has been masked by the race-religion constellation in the creation of the Westphalian race-state and identify this as the “faulty start” of the nation-state in European history. The term “race-religion constellation” refers to the connection or co-constitution of the categories of race and “religion” and the practice of classifying people into races according to categories we now associate with the term “religion.” I contend that it is this genealogical force of the nation that frames Israel/Palestine, which was, and is, Europe’s offspring, and at times its prodigal son. In the third and final section I discuss alternatives to the nation-state by means of the notion of diasporic political communities, as taken up by Butler and Paul Gilroy respectively, to assess what such communities can provide instead of the exclusionary racist binary that is the faulty start and driving force of the race-state. (shrink)

Music’s sanctioned role in the day-to-day running of the ‘late-modern’ prison is to ensure wellbeing and compliance of prisoners, with most regimes facilitating access to music through the form of radios, cd’s, and cassette players. As a result, music often comes tied to judgements by the regime about prisoners’ conduct, with incentive systems allowing the regime to confiscate earned possessions under certain conditions. In this way, the role of music in prison is often continuous with the mechanisms of carceral control, (...) with its ‘humanising’ or ‘therapeutic’ effects being defined as a luxury to be earned through good behaviour and critical engagement with one’s moral and psychological treatment. By tracing the history of music during the birth of the modern prison in the nineteenth century, this paper asks how music became incorporated into the discourse and technology of the emerging carceral state. Drawing principally on the work of Michel Foucault, this paper seeks to explore the relationship between music and ‘the self’ as it is applied to carceral subjects. Foucault shows how the expansion of the carceral state at the end of the nineteenth century relied on the production of knowledge about the subject through the application of disciplinary techniques. By exploring the construction of the self through the discourse of music at the end of the eighteenth century and in the published works of carceral reformers at the end of the nineteenth century, this paper seeks to explore the role that music played within this period of carceral expansion. The discussion will focus on the ways in which music acts as a conduit for forms of carceral power through its relationship with the self. (shrink)

Civilizational analysis has not concerned itself too greatly with the historical experiences of the American New World. There are good reasons to correct this position and Shmuel Eisenstadt’s principal work on America’s distinct modernities goes some way to establishing the colonization of the Atlantic world as an opening phase of modernity. Nonetheless, a more far-reaching analysis of the distinctiveness of diverse American societies can be developed that goes beyond the image of a Protestant North America contrasted with southern Latin cultures. (...) This article outlines the basis for a more nuanced approach in three steps: a focus on intercivilizational engagement, examination of civilizational factors neglected by Eisenstadt and reconsideration of the conceptual range of the notion of ‘civilization’ itself. The archetype of two Americas is replaced by a model of four with some consideration given to indigenous civilizations as a fifth America. (shrink)

This article aims to respond to recent calls for more material accounts of cosmopolitanism by considering the way the cosmopolitan sensibilities of flexibility, adaptability, tolerance and openness to difference are literally embodied by a specific group of mobile subjects. Drawing on a study of round-the-world travellers and the 'body stories' they publish in their online travelogues, this article explores the various ways travellers embody cosmopolitanism through the concept of 'fit'. Fit refers both to the physical condition required for long-haul travel (...) and to the ability to blend in and adapt to a variety of geographical and cultural environments. By focusing on the way cosmopolitanism is literally embodied, the empirical account offered here draws attention to the notion that cosmopolitanism is not just an abstract, materially iterated orientation to the world as a whole. (shrink)

This dissertation aims to address literary texts written in English by diasporic writers of African descent in the context of trauma. Drawing on Michael Rothberg’s concept of “traumatic realism,” it seeks to question the Eurocentrism that marks cultural trauma studies and bring into focus the anxieties of home and (un)belonging as indicators of post-traumatic African cultures. The three analyzed works by Abdulrazak Gurnah, Chimamanda Ngozi Adichie, and Caryl Phillips are placed at the crossroads of cultures, beyond the victim/perpetrator dichotomy, in (...) order to construct new cartographies that question the history of colonial modernity. The spatiotemporal intricacies of postmemory in the texts problematize the “realism” of nationalist narratives and question the prefix “post” in “post-colonial” that claims a “working through” the ills of the past. Confronted with the detritus of the “real,” the African diaspora seeks to provide an ethical understanding of the past as it lays bare the far-reaching aftereffects of colonial and slave-holding enterprises on the daily lives of the displaced Africans. In “traumatic realist” terms, the writers negotiate the politics of space and race as they are constantly implicated as postgenerations of colonialism and slavery, while engaging contemporary readers ethically in the repercussions of a painful past. Several studies have addressed displacement as a traumatic aftereffect of colonialism and slavery. Yet, “traumatic realism” and its exploration of the overarching notion of “the implicated subject” by writers of African descent has not been given enough consideration. This dissertation follows a chronotopic (Bakhtin) line of investigation that realigns the dichotomous past and present, or the extreme and the everyday, as it draws on the intricacies of postmemory that bring forth the “lived” manifestations of the colonial discourse. Central to this study is the way in which the structures of nation-states, especially in Africa and/or Britain, continue to foster the forces of forgetting and separation that blight the realities of the displaced African subjects. Today, we bear witness to the growing numbers of refugees, exiles, and immigrants, particularly African ones, who are confronted with oppression, genocide, and racism between the structures of the nation-states in Africa and Europe. This context stresses the need to address pressing questions that highlight what Michael Rothberg refers to as “historical responsibility which engages other subjects, be they descendants or non-descendants of colonial violence, to bear responsible witness to the lasting aftereffects of the colonial and slaveholding pasts. The critical double bind of their representation of the past brings two issues to the fore: Although they need to provide a particularized documentation of the past, the writers resort to a non-competitive model that locates the violence inflicted on the displaced Africans side by side with those suffering from other forms of violence centered in the West. Keywords: African literature, trauma, realism, memory, diaspora, Abdulrazak Gurnah, Chimamanda Ngozi Adichie, Caryl Phillips. (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)

In her article, Alcoff argues for the need to examine the reality of race philosophically. According to Alcoff, liberal notions of universality as well as the postmodern critique of essentialism make it difficult to address race and its ongoing significance in social life. By engaging with authors like Charles W. Mills and Paul Gilroy, Alcoff aims to show that it is possible to develop an account of race as social and historical reality without essentializing the category of race.

Paradoxically, the political success of human rights is often taken to be its philosophical failing. From US interventions to International NGOs to indigenous movements, human rights have found a place in diverse political spaces, while being applied to disparate goals and expressed in a range of practices. This heteronomy is vital to the global appeal of human rights, but for traditional moral and political philosophy it is something of a scandal. This paper is an attempt to understand and theorize human (...) rights on the terrain of the social actors who put them to use, particularly radical activists that have a more critical relationship to human rights. Attempting to avoid the philosophical pathology of demanding that the world reflect our conception of it, we base our reflection on the ambiguous, and potentially un-patterned, texture of human rights practice—taking seriously the idea that human rights express a relationship of power, importantly concerned with its legitimate arrangement and limitation. In both the philosophical literature and human rights activism, there seems to be a consensus on basic rights as undeniable moral principles of political legitimacy. This use of human rights is contrasted with radical social movements that reject this conception of rights as ideological and illegitimate, making specific reference to the Zapatista movement (Chiapas, Mexico) and the Landless Peasant Movement of Brazil (MST, from the Portuguese Movimento dos trabalhadores rurais Sem Terra), which are critical of the human rights discourse, but also make strategic use of the idea and offer alternative articulations of political legitimacy. (shrink)

In this paper I explore white attempts to move toward a proactive position against racism that will amount to more than self-criticism in the following three ways: by assessing the debate within feminism over white women's relation to whiteness; by exploring "white awareness training" methods developed by Judith Katz and the "race traitor" politics developed by Ignatiev and Garvey, and; a case study of white revisionism being currently attempted at the University of Mississippi.

The Psychosis of Race offers a unique and detailed account of the psychoanalytic significance of race, and the ongoing impact of racism in contemporary society. Moving beyond the well-trodden assertion that race is a social construction, and working against demands that simply call for more representational equality, The Psychosis of Race explores how the delusions, anxieties, and paranoia that frame our race relations can afford new insights into how we see, think, and understand race's pervasive appeal. With examples drawn from (...) politics and popular culture--such as Candyman, Get Out, and the music of Kendrick Lamar--critical attention is given to introducing as well as explicating on several key concepts from Lacanian psychoanalysis and the study of psychosis, including foreclosure, phallus, the Name-of-the-Father, sinthome, and the objet petit a. By elaborating a cultural mode to psychosis and its understanding, an original and critical exposition of the effects of racialization, as well as our ability to discern the very limits of our capacity to think through, or even beyond, the idea of race, is provided. The Psychosis of Race speaks to an emerging area in the study of psychoanalysis and race, and will appeal to scholars and academics across the fields of psychology, sociology, cultural studies, media studies, and the arts and humanities. (shrink)

This article argues that a positive engagement between Bourdieu’s sociology of practice and contemporary feminist theory would be mutually profitable. It compares Bourdieu’s account of the social construction of the human subject through practice with Butler’s account of subjectivity as performance. While the one, through the concept of habitus, tends towards an ‘overdetermined’ view of subjectivity in which subjective dispositions are too tightly tied to the social practices in which they were forged, the other pays insufficient attention to the social (...) conditions of performative subversion. The second half of the paper looks at feminist studies of the relationship between class and gender which have drawn fruitfully on Bourdieu’s work, particularly on his concept of ‘cultural capital’, such as those of Moi and Skeggs. (shrink)

Based on my study of the Rhodes Must Fall movement, I develop a rejectionist perspective by identifying the understanding and mobilization of epistemic disobedience as the core premise of such a perspective. Embedded in this contextual perspective, epistemic disobedience refers to the decolonization of the self and a fight against colonial legacies. I argue that, rather than viewing a rejectionist perspective as a threat, it should be integrated into the moral learning of contemporary institutions and businesses. This approach is important (...) in ensuring colonial legacies and biases do not create further racism or unequal situations for marginalized groups. The implication for critical management studies is that scholars from this camp should be more sensitive to issues of black consciousness and implement an authentic pragmatic ideal to promote black culture and historiographies in universities and curricula. It also highlights a need for the field of business ethics to apply more sensitive theory of marginalized stakeholders in order to prevent any escalation of violence by multinational corporations in the name of shareholder value creation and profit-maximization. (shrink)

This essay draws on a wide range of feminist, psychoanalytic and other anti-racist theorists to work out the specific mode of space as ‘contained’ and the ways it grounds dominant contemporary forms of racism i.e. the space of phallicized whiteness. Offering a close reading of Lacan’s primary models for ego-formation, the mirror stage and the inverted bouquet, I argue that psychoanalysis can help us to map contemporary power relations of racism because it enacts some of those very dynamics. Casting the (...) production of subjectivity on the field of the visual, Lacan performs some of the fundamental conceptions of space and embodiment that ground the dominant forms of racism in these cultural symbolics. Namely, he articulates a body that is bound by skin, structured by a logic of containment, cathected through aggression and distance, and read primarily through the way it looks – both how it appears and how it beholds the appearances of other bodies. Unraveling this nexus of power relations, I argue that a fundamental anti-racist strategy is to interrupt, interrogate and re-deploy this interpellation of images. Key Words: ego-formation • embodiment • historicity • Lacan • ontological • phallus • race/racial difference/racism • space • visual • whiteness. (shrink)

This paper explores what happens to the identity of self when entering a place of protest, and what happens to it on leaving. In short, it explores the relations between identities of self and place. Acknowledging the presence of a multiplicity of identities in relation to both notions, it examines the ways in which aspects of the self influence place, and conversely, how aspects of place influence the self. By using empirical examples from Environmental Direct Action, the paper follows Casey (...) in arguing for the co-constitution of self- and place-identities. It offers two notions: the spatial division of self-identity, and the rhizomatic self, to further understanding of how the where effects whom we are. (shrink)

How to hospitably welcome refugees and migrants presents urgent questions for social and political thought. Current debates can be attributed to three discursive fields. Liberal versions hold that there are good reasons for political and legal limits of hospitality, critical perspectives advocate a renewed cosmopolitanism and, finally, deconstructive perspectives focus on the demand of unconditional hospitality as an absolute ethical requirement. These concepts trouble the conventional congruence of citizenship and bounded territory that make up modern nation states, on the one (...) hand. On the other hand, they affirm the rights of political communities to decide on the contents and the extent of the universal duty to host those endangered. Taking the Mediterranean and the local arena (Lampedusa) as the example, the article, which is based on extensive, multi-sited anthropological field research, engages with the tensions and limits inherent in current notions of hospitality. (shrink)

The article confronts two issues, first the question of women and consumption and second the fashion industry as a feminized sector. In the first instance the argument is that recent scholarship on consumption has been weakened by an inattention to questions of exclusion from consumption and the production of consumption. Income differentials as well as questions of poverty have dropped off the agenda in this debate. Attention instead has been paid to the meaning systems which come into play around items (...) of consumption. This has led to a sense of political complacency as though consumption is not a problem. For the many thousands of women bringing up children at or below the poverty line it clearly is. The second part of the article takes the fashion industry as an example of a field where perspectives on both production and consumption are rarely brought together. This produces a sense of political hopelessness in relation to improving its employment practices, especially for very low paid women workers. The argument here is that greater integration and debate across the production and consumption divide could conceivably result in policies which would make this sector whose employees on a global basis are predominantly female, a better place of work. (shrink)

This article argues that the implications of the recent eclipse of the construct of the `primitive' for the practice of the human sciences have not been adequately pondered. It asks, therefore, why and how the myth of primitiveness has been sustained by the human sciences, and what purposes it has served for the modern West's self-understanding. To attempt to answer such a query, the article pursues two principal lines of inquiry. In order to appreciate what is potentially being lost, the (...) space that may be closing up as a result of the death of the `primitive', the first part of the article strives to demonstrate the latter's significance for the self-critique of modern ways of thinking and acting by historiographically reconstructing its changing roles within and representations by the human sciences. In the second section, it is contended that the eclipse of primitiveness has created a potentially problematic situation for the human sciences, since the cross-cultural mode of critique cultivated through this myth risks being neglected in a post-`primitive' age. All in all, then, the article claims that continued engagement with cultural alterity is essential for the human sciences after primitiveness, and that such an engagement can be sustained by an understanding of the different ways in which the `primitive' has been defined and has functioned over the course of the modern era. (shrink)

In this article, I describe Andil Gosine’s artistic archives as ‘watery’ to chart a feminist genealogy of archival practice. I argue that routing interdisciplinary studies of Atlantic and Indian Oceans through the Caribbean provides a transoceanic method to analyse race and sexuality within Indo-Caribbean connections. To that end, I examine the representation of water and waterways in Gosine’s Our Holy Waters, and Mine (2014) to illustrate how relations with water provides a heuristic and representative practice for critiquing afterlives of colonialism (...) and indentureship. I bring together Indo-Caribbean feminist epistemology, scholarship on feminist and queer archival practices and ocean studies to read Gosine’s experimental artistic practice as offering ways to rethink oceanic materiality in the context of historical and archival knowledge production. (shrink)

This article identifies and analyses links between conceptualisations of trans-gender and trans-national, and aims for a critical redefinition of political agency. Through an examination of theories on transing, passing and performativity in queer-, trans- and transnational feminist knowledge production—illustrated by discursive examples from transgender communities and Romanian migrant communities—I call for a conceptualisation of entangled power relations that does not rely on fixed, pre-established categories, but defines subjectivity through risk in political struggle. I suggest that ‘transing’ the nation and ‘transing’ (...) gender could be thought as critical moves for a radical deconstruction of gendered and national belonging. Rather than provide a static definition of the term ‘transnationalism’, the article explores potentials and limits of going beyond ‘the national’ and ‘gender’, and intervenes in forms of minority nationalism that reproduce racism, sexism, heteronormativity and gender binary as the norm of Western national belonging. In particular, building on Jasbir Puar's (2007) conceptualisation of homonationalism, the article shows how forms of nationalism in Western transgender and migrant communities rely on a combination of heteronormative binary gendering and the exertion of racism. While a conventionalised approach to transnationalism defines the term as a political strategy based on transnational politics, I play with suggesting different dimensions of transnationalism: it could mean ‘transgender nationalism’; the ‘assimilation of transgendered persons to the Western nation’; or ‘cross-border-nationalism’, a form of nationalism often established in migrant communities that constructs the diaspora as a nationalist extension of the homeland. My focus, therefore, is on analysing privilegings, contradictions and ambivalences in gendering, racialising and nationalising ascriptions of (non)belonging. Overall, and as an alternative to romanticised knowledge productions of crossing national and gendered borders, I suggest a power-sensitive epistemological and methodological shift in thinking entangled power relations, belonging and subjectivity in transnational feminist knowledge productions. (shrink)

After briefly surveying three generations of comparative sociologists, interdisciplinary regional and trans-regional studies are shown to complement the work of the third generation of comparative sociologists on civilizational analysis and multiple modernities. Drawing examples from the interdisciplinary Persianate studies, promoted by the Association for the Study of Persianate Societies in the last two decades, and by other recent interdisciplinary studies of performance and world literature as well as Caribbean regional studies, it is argued that the rise of interdisciplinary studies in (...) social sciences and humanities may in fact redeem the unfulfilled promise that comparative sociology once offered. These recent studies constitute a significant contribution to our theoretical understanding of different patterns of socio-cultural development beyond the West, whose historical experience gave birth to modern social science disciplines, and thereby to register the historical experience of a very sizeable portion of humankind as the basis for the reconstruction of social theory in the global age. (shrink)

This article argues that vehicles, roads and routes merit a much more central place in theorizations of migration politics. This argument is developed in terms of three theses. First, the study of migration politics should examine how vehicles feature in the public mediation of migration and border controversies. Second, it is important to analyze vehicles as mobile sites of power and contestation in their own right. Third, an understanding of the materiality of transportation helps to explain how the vehicle can (...) sometimes become a site of strategic political action. These arguments are in turn used to develop a concept of viapolitics as a contribution to literatures on migration, mobilities and power. Viapolitics orients us to see migration from the middle, that is, from the angle of the vehicle and not just the state. It also seeks to connect migration studies to the history of problematizations, cultural types and the mythopoetics of the road. (shrink)

This article critically reflects on some of the themes and assumptions at stake in the “transracialism” controversy, and connects them to important works in critical race theory: namely Rey Chow's notion of “coercive mimeticism” and Sara Ahmed's critique of white liberal multiculturalism. It argues that the analytic account of “race” that Tuvel draws upon in her article—Sally Haslanger's—is politically problematic, both on its own terms and in light of broader reflections on racialized and gendered power relations. In particular, I critique (...) Haslanger's assumption that all racial identities exist on the same conceptual plane: that a single variable definition of “race” can be applied to any particular racialized group—including white and nonwhite racial identities. This erases racialized power relations, especially where, in liberal “multicultural” nations, whiteness constitutes the implied standard against which an appearance of “racial difference” is conjured. Finally, I extend my argument to the issue of treating “race” and gender analogously. Rejecting this move, I propose an alternative way of conceptualizing these as analytically distinct, yet constitutively interdependent, phenomena. In order to situate the debate historically, I consider an example of “racial transgression” from twentieth‐century China. (shrink)

This article is the keynote address of the University of the West Indies at Cave Hill, Barbados, philosophy symposium in celebration of the 200th Anniversary of the British outlawing the Atlantic Slave Trade. The paper explores questions of enslavement and freedom through challenges of philosophical anthropology, philosophy of social change, and metacritical reflections posed by African Diasporic or Africana philosophy. Such challenges include the relevance and legitimacy of philosophical reflection to the lives of racialized slaves and concludes with a discussion (...) of the implications of the analysis for an understanding of the “face” of political life and the importance of the concept of “home” for a cogent theory of freedom. (shrink)

This paper considers and evaluates Jeffrey Alexander’s strong program in cultural sociology, which represents an exercise in paradigm formation and an ambitious attempt to refound American sociology along interpretive lines. Cultural sociology is assessed according to four axes, namely its social constructivist epistemology, culturalizing methodology, analytical realism, and internal and external positioning. In addition to discussing the accomplishments and limitations of cultural sociology in all these areas, the paper indicates ways to strengthen it by setting it in conversation with other (...) and more explicitly critical currents of thought. (shrink)

In this article, the author argues that complexity theories have limited use in the study of society, and that social processes are too complex and particular to be rigorously modeled in complexity terms. Theories of social complexity are shown to be inadequately developed, and typical weaknesses in the literature on social complexity are discussed. Two stronger analyses, of Luhmann and of Harvey and Reed, are also critically considered. New considerations regarding social complexity are advanced, on the lines that simplicity, complexity (...) that can be modeled, and incondensible complexity permeate society simultaneously. The difficulty of establishing complexity models for processes involving ongoing interpretation is discussed. It is argued that the notions of system and environment need recasting in social studies. Existing social studies and literature, it is argued, reflect a polymorphous, contextual, contingent, labyrinthine, dramatic and political face to social complexity. Students of social complexity must be literate in such studies. (shrink)

This article pursues two distinct yet interrelated levels of analysis. Theoretically, the article seeks to destabilize Western narratives of a transition from humanism to anti- and post-humanism in radical scholarship by foregrounding two traditions from Eastern Europe and the Caribbean where the language of the human persisted long after its declared obsolescence in the West. The argument made here is that these divergent narratives of the human were neither wholly contingent nor just a matter of distinct intellectual traditions, but were (...) deeply interwoven with both the history of the Cold War and the legacies of colonialism. On a praxical-political level, the article also engages in a close reading of arguably the major tradition of Marxist humanism in Eastern Europe, that of the Praxis circle in former Yugoslavia. While examining the specific political and theoretical reasons for the persistence of humanism in the writings of Praxis, the article argues that, in the end, their radica.. (shrink)

Melancholia is a hybrid concept, deployed in feminist and philosophical theories politics and aesthetics, but ‘properly” belonging to neither. This heterogeneity of melancholia as both an aesthetic and a political category allows us to interrogate the interrelationship between gender politics and aesthetics without, however, abolishing their differences. Reinterpreted in the context of a feminist aesthetics, melancholia not only points to art’s origin in the unjust and gendered division of labor and power but also to the ethical and political task of (...) art to bear witness to the mute suffering of women cut off from the signifying possibilities of language. Moving beyond the entrenched oppositions between historicism/subjectivism, subject/object, or formalism /materialism, my own approach to an aesthetics of melancholia in women’s modern novels stresses unpredictable, conflicting migrations of pain between subjects and objects, political oppression and autonomous art, language and affect. (shrink)

Some feminists have argued that the “master's tools” cannot be utilized for feminist projects. When read through the lens of non-ideal theory, Judith Butler's reevaluation of “autonomy” and “universality” and Peaches's engagement with guitar rock are instances in which implements of patriarchy are productively repurposed for feminist ends. These examples evince two criteria whereby one can judge the success of such an attempt: first, accessibility and efficacy; second, that the use is deconstructive of its own conditions.

Looking from a critical race perspective at Wittig’s lesbian, in this article, I draw two conclusions. First, I suggest that it is actually trans exclusionary lesbians' own transphobia that makes them cis-gendered. And second, it becomes clear that the politicisation of choosing and refusing gender needs to acknowledge racism’s shaping role in the construction of gender. My approach not only intervenes in transphobic feminisms that are obsessed with simplistic understandings of sexual violence, but also questions rigid cis/trans binaries and rejects (...) accounts of trans/gender that ignore the role of racialisation for the emergence of gender. The main question that I address is: how to conceptualise the complex im/possibilities of refusing and choosing in relation to gender? It is my aim to connect seemingly disparate knowledge productions on genderqueer, trans and other ‘impossible’ genders and sexualities. I am particularly interested in a phenomenon that can be described as ‘lesbian haunting’: the ambivalences one will find in tracing lesbian theory in relation to transing gender. With this, it is my attempt to rethink lesbian, queer and trans feminist approaches on violence, and to investigate the role of sexual violence within broader concepts of violence. More specifically, in order to understand both ‘gender’ and ‘transing gender’ as always already racialised, my approach builds on theories that identify ‘ungendering’ as an effect of normative racial violence (e.g. Spillers, 1987; Lewis, 2017; Snorton, 2017). (shrink)

The articles comprising this thematic symposium suggest options for exploring the nexus between freedom and unfreedom, as exemplified by the British abolitionists’ anti-slavery campaign and the paradox of freedom. Each article has implications for how these abolitionists achieved their goals, social activists’ efforts to secure reparations for slave ancestors, and modern slavery. We present the abolitionists’ undertaking as a marketing campaign, highlighting the role of instilling moral agency and indignation through re-humanizing the dehumanized. Despite this campaign’s eventual success, its post-emancipation (...) phase illustrates a paradox of freedom. After introducing mystification as an explanation for the obscuring rhetoric used to conceal post-emancipation violations of freedom during the West’s colonial phase, we briefly discuss the appropriateness of reparations. Finally, we discuss the contributions made by the articles in this thematic symposium. (shrink)

This article examines Djanet Sears’ Afrika Solo (1990), the first published play by an African Canadian woman, as an example of African diasporic writing in Canada. Now one of Canada's most celebrated playwrights, and a leading figure in the recent popularity and success of African Canadian theatre in the last decade, Sears began her dramatic exploration of African Canadian identity in her semi-autobiographical play Afrika Solo, first produced in 1987. As I intend to argue, the play's musical score and its (...) use of stage space problematizes the notion of static cultural origins often associated with the Canadian multicultural discourse of hyphenated identities by pointing to the many cross-cultural and transnational sites that shape constructions of African Canadian identity. In so doing, the play develops an innovative diasporic aesthetic that can be placed within a larger cultural tradition of African diasporic representation theorized by Rinaldo Walcott, Paul Gilroy, and Dionne Brand. (shrink)

This article argues that theorists of black/african diasporas should interrogate the specific ways in which ‘race’ is used to engage people in diasporic projects, and that such projects are intimately intertwined with specifically gendered, sexualized, and generational class relations and positionalities in specific national contexts and spaces. Attention to these intersections can help us better understand hierarchies of power between and among diasporic individuals and communities. This article focuses on historically specific Swedish meanings of racialized femininities and the different forms (...) of agency women use to negotiate the gendered processes of racialization they encounter in a variety of settings and sources. It draws on interviews and fieldnotes conducted between 1994 and 2007, together with analysis of popular culture (music and radio programmes) and ethnographic material collected by Swedish ethnologist Viveca Motsieloa, and maps out some of the complexities utilized by different generations of Swedish women of African heritage in a changing Swedish landscape of racial formations. Their negotiations show how tensions and differences between ‘second-generation’ migrants and those of the ‘first generation’ are expressed through gender, sexuality, and differing understandings of ‘race’ (and the place of ‘racial mixture’). (shrink)

This article seeks to explore the theoretical contributions of Axel Honneth, particularly in his works, The Struggle for Recognition and Reification, aiming at diving deep into the debate on the contemporary ideological expressions and their incidence in the process of subjective constitution in teenage years. This particular interest springs from the need to interweave the concepts of reification, forgetfulness and recognition within a fruitful theoretical field in order to interpret a project work called Hip-Hop: cultures and identities, developed with teenagers (...) in a public school in the city of São Paulo, Brazil. From our point of view, the concepts of reification and forgetfulness are fundamental to identify how the conservative ideological expressions are present in the imaginary of adolescents in the contemporary world. Although rereading the concepts of reification and forgetfulness, as proposed by the author, is regarded as essential for understanding the ideological expressions that are based on and guided by consumption. However, even though we acknowledge Honneth's efforts toward moving forward with the concept of reification, it is crucial to emphasize the mediation concept Lukács explored in his work, History and Class Consciousness, so as to elucidate how the forgetfulness of the primary recognition relations is processed. (shrink)

Understanding the selves, situations and actions of Africans can never be comprehended outside kinship. Local and foreign worldviews are first pigeonholed into culture and defined within kinship realities in Nigeria and Africa. There have been studies on kinship in Africa. However, the findings from such studies portrayed the immutability of African kinship. Thus, as an important contribution to the on-going engagement of kinship in the twenty-first century as an interface between the contemporary Diaspora, this article engaged kinship within international migration. (...) This is a major behavioural and socio-economic force in Nigeria. Methodological triangulation was adopted as part of the research design and primary data were collected through in-depth interviews (IDIs), and life histories of international migrants were documented and focus group discussions (FGDs) were held with kin of returnees. The article found and concluded that while returnees continued to appreciate local kinship infrastructures, the infrastructures were liable to reconstruction primarily determined by dominant support situations in the traditional African kinship networks. (shrink)

Black beauty shame emerges within the Black/white binary because of the beauty values sedimented in our structure of feeling since African enslavement. This article does not start from white beauty as the ideal, but focuses on the performativity of Black beauty shame as it transforms or intensifies the meanings of parts of the body in Jamaica and its UK diaspora. Using extracts from interviews with UK Jamaican heritage women, the discussion illustrates how Black beauty shame produces such intensification. First, where (...) white beauty is iconic and reproduces the Black other as ‘ugly’, and second, where the Black ‘mixed race’ body is constructed as ‘other’ because of Black Nationalist discourses on beauty. The women’s critique of the shaming event shows that shame is undone through dis-identification as speakers draw on alternative beauty discourses to produce new beauty subjectivities. Dis-identification illustrates the transformational potential of shame as new Black beauty positionings emerge within the diaspora, drawing on beauty ideologies and models from Jamaica and thus destabilising the Black/white binary. (shrink)