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.
On. Off. On. Off. On. Off.
Light. Dark. Light. Dark. Light.
I’m hungry. I eat the cheese. There is cheese in the fridge. Cheese with
When is Mommy coming home?
Sometimes she comes home with him. I hate him. I hide when he comes. My
favorite place is in my mommy’s closet. It smells of Mommy. It smells of
Mommy when she’s happy. When is Mommy coming home?
My bed is cold. And I am hungry. I have my blankie and my cars but not my
mommy. When is Mommy cominghome? (James, 2015: 216)
Unlike the sad blue-collar men of contemporary American film
his Coming, ComingHome.
Conversations II (St Martin: House of Nehesi, 2000), p.
Stuart Hall, ‘The formation of a diasporic
intellectual’, in David Morley and Kuan-Hsing Chen (eds),
Stuart Hall: critical dialogues in cultural studies
(London: Routledge, 1996), p. 501
happiness of cominghome again, it seemed to me, my friends,
that there was nothing else I wanted in the whole world! At least,
there was just one thing: I had an urgent, tireless, burning desire to
work for the good of my native town and its people.
For me, Manchester was always ‘home’. I am fortunate that I came back
to a place where I still have close family members, old friends as
well as new ones. During the years after I left, in 1965, I came home
frequently – during my time at university in Birmingham, the dance
study/secretarial period in London, and then more
The bodyand counter-revolutionary warfare inapartheid South Africa
, 2003); TRC,
Report, vol. 3, ch. 2; Anthony Minnaar, Conflict and Violence in Natal/
Kwazulu: Historical Perspectives (Pretoria: Human Sciences Research
Mbembe, ‘Necropolitics’, p. 24.
TRC, Report, vol. 2, pp. 463–9, 605–10.
Ibid., p. 222.
5/15/2014 12:51:27 PM
Apartheid South Africa 223
Louise Flannagan, ‘Covert operations in the Eastern Cape’, in C.
Schutte, I. Liebenberg & A. Minnaar (eds), The Hidden Hand: Covert
Operations in South Africa (Pretoria: HSRC, 1998), pp. 213–22.
Ashis Nandy, ‘Cominghome: religion
, indeed, the national trauma.
Today, movement means travel or working abroad or ‘cominghome’.
The Irish media portray Ireland’s citizens as the ‘young Europeans’, computer literate, confident, citizens of the world. Migration, then, cannot
have a simple meaning as a symptom of globalisation. It can signify
expulsion or, as in Ireland today, success. The diaspora was once an
integral element of Irish identity. Today, there is a move to ‘bring it
home’ but home is not what it used to be. The Ireland of today has seen
the full effect of the deterritorialisation of culture
These facts escape Wayne Cooper and Robert
Reinders, who in their article on McKay’s visit to England,
frame their argument around the notion of a black Briton cominghome
only to be disillusioned. It is as if McKay had not changed between
1911, when he wrote ‘Old England’, and December 1919
more suited to what I wanted to do. I began with
a foundation course in the social sciences – and immediately it was
like cominghome intellectually. This was where I had wanted to be.
The teaching of Stuart Hall in particular was an absolute inspiration.
Encountering Marxism for the first time was extraordinary: why had
I not come across this before? Conversations suddenly made sense for
EDKINS 9781526119032 PRINT.indd 19
change and the politics of certainty
the first time. It was amazing. And at that point I knew that I would
like to carry
Boundaries: when are information and communication technologies cominghome?
COST 248 report, Farsta, Telia.
Haddon, L., ed. (1997), Communications on the Move: the experience of mobile
telephony in the 1990s, COST 248 report, Farsta, Telia.
Haddon, L., and Paul, G. (1999), ‘Design in the ICT Industry: the role of users’, paper
for the fifth ASEAT conference, ‘Demand, Markets, Users and Innovation: sociological and economic approaches’, 14–16 September, Manchester, UMIST.
Hoogma, R., and Schot, J. (1999), ‘How Innovative are Users? A critique of learningby
would be crossing the Atlantic and cominghome. In her account of writing that
conﬁrmatory letter she invokes destiny and the intervention of the spirit
world – two common devices of spiritualists – for a reply that seemed to
be written without her volition. She intended to write that she would be
back in England in a month’s time, yet instead she ﬁnds herself writing
something that would change her life forever. She describes what happens
in the following vivid terms:
In place of making this announcement, however, I deliberately wrote, and
that whilst in the full