their individuality, that is, in their empirical life, work and relationships. In
defending Jewish emancipation against the restoration of the Jewish question, Marx
re-affirmed the subjective right of Jews to be citizens, to be Jews, and to deal
creatively, singularly, in their own way, with their Jewish origins. Real humanism
is a revolt against the tyranny of provenance.
The humanist Marx we are endeavouring to uncover is doubtless not
the only Marx we could
Bordering intimacy is a study of how borders and dominant forms of intimacy, such as family, are central to the governance of postcolonial states such as Britain. The book explores the connected history between contemporary border regimes and the policing of family with the role of borders under European and British empires. Building upon postcolonial, decolonial and black feminist theory, the investigation centres on how colonial bordering is remade in contemporary Britain through appeals to protect, sustain and make family life. Not only was family central to the making of colonial racism but claims to family continue to remake, shore up but also hide the organisation of racialised violence in liberal states. Drawing on historical investigations, the book investigates the continuity of colonial rule in numerous areas of contemporary government – family visa regimes, the policing of sham marriages, counterterror strategies, deprivation of citizenship, policing tactics, integration policy. In doing this, the book re-theorises how we think of the connection between liberal government, race, family, borders and empire. In using Britain as a case, this opens up further insights into the international/global circulations of liberal empire and its relationship to violence.
‘Locals’ and ‘Moroccans’ in the Sainte-Foy-Bordeaux vineyards
Based on fieldwork among North African workers in the Bordeaux wine growing area of rural France, Crenn documents the relationship between locals and long established transnational groups. The size, generational differences and perception by locals, of these North African workers has changed over time, with new expectations. Despite integration in industry and social life over several decades, this group remain marginal. Crenn demonstrates that established long-term labour migrants are best viewed as transnationals, who creatively and selectively interpret their everyday practice to justify both their visions of themselves as North Africans and as active participants in French life. By creating their own food network, for instance, they can see themselves as comparable to, while different from, their French neighbours.
Given the significant similarities and differences between the welfare states of Northern Europe and their reactions to the perceived 'refugee crisis' of 2015, the book focuses primarily on the three main cases of Denmark, Sweden and Germany. Placed in a wider Northern European context – and illustrated by those chapters that also discuss refugee experiences in Norway and the UK – the Danish, Swedish and German cases are the largest case studies of this edited volume. Thus, the book contributes to debates on the governance of non-citizens and the meaning of displacement, mobility and seeking asylum by providing interdisciplinary analyses of a largely overlooked region of the world, with two specific aims. First, we scrutinize the construction of the 2015 crisis as a response to the large influx of refugees, paying particular attention to the disciplinary discourses and bureaucratic structures that are associated with it. Second, we investigate refugees’ encounters with these bureaucratic structures and consider how these encounters shape hopes for building a new life after displacement. This allows us to show that the mobility of specific segments of the world’s population continues to be seen as a threat and a risk that has to be governed and controlled. Focusing on the Northern European context, our volume interrogates emerging policies and discourses as well as the lived experiences of bureaucratization from the perspective of individuals who find themselves the very objects of bureaucracies.
have a high
‘standard of living’, in the sense that they have plenty of material goods,
but they acknowledge that this is not the same as a good quality of life.
However, they are so busy coping with work, commuting and simply
surviving the rat race that they have no time to take a step back and
think creatively about alternative ways of living. Their talk is dominated
by reports of lack of choice and a lack of control over the shape of their
The How Was It For You? study reveals another group of people,
who report having a good quality of life, even if it
the authors show how a metaphor like overflow
can also be a creative springboard for understanding and framing
new phenomena, connecting otherwise disparate places and processes
in new configurations.
One of the key themes woven through this book is the moral
value of overflow, which often carries the connotation of error or
even terror. Online encyclopedias define overflow this way in reference
to the operations of computer programs: ‘Overflow condition, a
situation that occurs when more information is being transmitted
than the hardware can handle’, ‘Integer
You can get there from here: critique and
utopia in Benita Parry’s thought
Benita Parry is justly acclaimed as an exemplary demystifier – the thinker
who has provided unsurpassed critiques of the neo-colonial elements that
lurk in the work of some postcolonial critics and creative writers. Less
acclaimed are the affirmative, even utopian elements of Parry’s intellectual project. Her writings, from imperialism to postcolonial theory to
resistance, articulate optimistic belief in the achievability of political solidarity
promise of a future transformation and
ultimate escape from coloniality and imperial capitalism. Is escape not
the underbelly of colonial borders rather than an alternative? In this
context, decolonial aesthesis offers a further form of contestation which
explores both the problem of recognition found in forms of inversion
and the absence of being able to critically engage with colonial violence
found in forms of escape.
Decolonial aesthesis is an explicit creative and artistic project (see
Lockwood 2013) that is bound to the wider social movement of decoloniality. This
being neglected. Our
aim in this chapter is not to establish the full range of these implications,
since they span a much wider intellectual terrain than we are required
to explore in this book. However, I do want to examine one aspect of that
terrain: welfare reform. I will suggest that dialogical institutions and
systems are the best means of achieving recognition, care and distributive
justice while allowing the relevant tensions to be aired and discussed
creatively, albeit in a way that never permits a final resolution. This
means engaging with ideas of
history of the world
can add to an elucidation of the dynamic inter-relation of civilisations with the
assemblage of oceanic forces.
There are four aspects to this inter-relation discussed in this chapter and then in
Chapter 6. The four aspects criss-cross the four dimensions of inter-civilisational
engagement. First is the orientation of civilisations to seas and oceans. Many
societies exhibit a cultural and perhaps civilisational reluctance to embrace sea-
going, while others are less hesitant. Creative orientations to seafaring can be
seen in the acquisition of