Few social and political phenomena have been debated as frequently or fervidly as neoliberalism and neo-jihadism. Yet, while discourse on these phenomena has been wide-ranging, they are rarely examined in relation to one another. In response, Neoliberalism and neo-jihadism examines political-economic characteristics of twentieth and early twenty-first-century neo-jihadism. Drawing on Bourdieusian and neo-Marxist ideas, it investigates how the neo-jihadist organisations, Al Qaeda and Islamic State, engage with the late modern capitalist paradigm of neoliberalism in their anti-capitalist propaganda and quasi-capitalist financial practices. An investigation of documents and discourses reveals interactions between neoliberalism and neo-jihadism characterised by surface-level contradiction, and structural connections that are dialectical and mutually reinforcing. Neoliberalism here is argued to constitute an underlying ‘status quo’, while neo-jihadism, as an evolving form of political organisation, is perpetuated as part of this situation. Representing differentiated, unique, and exclusive examples of the (r)evolutionary phenomenon of neo-jihadism, AQ and IS are demonstrated in Neoliberalism and neo-jihadism to be characteristic of the mutually constitutive nature of ‘power and resistance’. Just as resistance movements throughout modern history have ended up resembling the forms of power they sought to overthrow, so too have AQ and IS ended up resembling and reconstituting the dominant political-economic paradigm of neoliberalism they mobilised in response to.
be found in how Congolese
non-elites judge authorities from their lived experience, even if this is shown
only in the ‘whispered language’ far from the hype of a politician’s parade.
Thirdly, discursive resistance illustrates that criticism is a form of resistance to
the unanimity that peacebuilding claims, subverting the official discourse and
Ideals constitute a platform on which both powerandresistance operate.
The claims to construct the good state, bring democracy, development and peace,
become long-term claims on which peacebuilders and
This book analyses and critiques Irish society in the early twenty-first century, but seeks to do so by consciously avoiding myth-making and generalisation. It invites readers to revisit and rethink twelve events that span the years 2001-2009. It shows that all of these events reveal crucial intersections of structural power and resistance in contemporary Ireland. The book shows how the events carry traces of both social structure and human agency. They were shaped by overarching political, economic, social and cultural currents; but they were also responses to proposals, protests, advocacy and demands that have been articulated by a broad spectrum of social actors. The book also explores how power works ideologically and through policy instruments to support dominant models of capital accumulation. Identities are constructed at the interface between public policy, collective commitments and individual biographies. They mobilise both power and resistance, as they move beyond the realm of the personal and become focal points for debates about rights, responsibilities, resources and even the borders of the nation itself. The book suggests that conceptions of Irish identity and citizenship are being redrawn in more positive ways. Family is the cornerstone, the natural, primary and fundamental unit group of society. Marriage is the religious, cultural, commercial, and political institution that defines and embeds its values. The book presents a 2004 High Court case taken by Katherine Zappone and Ann Louise Gilligan for legal recognition of their marriage as a same-sex couple, which had taken place a year previously in Canada.
It is increasingly clear that, alongside the spectacular forms of justice activism, the actually existing just city results from different everyday practices of performative politics that produce transformative trajectories and alternative realities in response to particular injustices in situated contexts. The massive diffusion of urban gardening practices (including allotments, community gardens, guerrilla gardening and the multiple, inventive forms of gardening the city) deserve special attention as experiential learning and in-becoming responses to spatial politics, able to articulate different forms of power and resistance to the current state of unequal distribution of benefits and burdens in the urban space. While advancing their socio-environmental claims, urban gardeners make evident that the physical disposition of living beings and non-living things can both determine and perpetuate injustices or create justice spaces. In so doing, urban gardeners question the inequality-biased structuring and functioning of social formations (most notably urban deprivation, lack of public decision and engagement, and marginalisation processes); and conversely create (or allow the creation of) spaces of justice in contemporary cities. This book presents a selection of contributions investigating the possibility and capability of urban gardeners to effectively tackle spatial injustice; and it offers the readers sound, theoretically grounded reflections on the topic. Building upon on-the-field experiences in European cities, it presents a wide range of engaged scholarly researches that investigate whether, how and to what extent urban gardening is able to contrast inequalities and disparities in living conditions.
This chapter shows how the garments of ritual and conquest created gothic disruptions in place and time, and instantiated power and status even while they occluded the humanity of the person wearing them. Questions about power and resistance informed key cultural artefacts of the period, from Powell and Pressburger’s 1948 fairy tale The Red Shoes to Iris Murdoch’s first novel Under the Net (1954); and from the 1951 Ealing Comedy The Man in the White Suit to Benjamin Britten’s Coronation opera Gloriana (1953). In Under the Net, Murdoch teases open fault-lines in the constructed persona of a woman who runs an avant-garde mime theatre, and finds herself literally buried under a deluge of theatrical props and costumes. In The Red Shoes, meanwhile, a dancer’s costume becomes impossible to take off, stitching her into a fatal encounter with the inhumanity of art and spectacle. These stories raise related questions about the materialization of power and presence at the Queen’s coronation in 1953. This intimate imbrication of subject and object sheds light on Benjamin Britten’s opera Gloriana (1953), which depicts a queen who comes untethered from the material glamour of royalty. The chapter then traces how synthetic fabrics challenged class distinctions in The Man in the White Suit, and the British Everest expedition in 1953.
-political level, thereby providing a mobile cartography of powerandresistance. In other words, power, as Suely Rolnik argues, does not just
impinge upon concrete reality but also upon intangible reality. Nonetheless,
individual and collective creativity and resistance can be intensified, even
in the face of societies which harbour the risk of unleashing microfascisms
(Rolnik, 2008 : 155). As a mass medium, cinema becomes
a means of
The cases in Neoliberalism and neo-jihadism have revealed ideological and material ways in which AQ and IS engage with the political-economic paradigm of neoliberalism. While campaigning on the basis of culturally prevalent anti-capitalist sentiments, these organisations raise and manage funds by exploiting the apparatus and affordances of neoliberal political-economic systems. Although AQ and IQ are exclusive examples of the (r)evolutionary phenomenon of neo-jihadism, they are both characteristic of the mutually constitutive nature of powerandresistance
twentieth-century life. Books such as Claire
Tylee’s The Great War and Women’s Consciousness , 4 Sharon Ouditt’s
Fighting Forces, Writing Women , 5 Jenny Hartley’s Millions Like
Us 6 and Gill Plain’s
Women’s Fiction of the Second World War: Gender, PowerandResistance 7 explore
gendered female responses to various wars through the medium of
, which attracted comparatively less attention – the birth of Indymedia.ie perhaps; while others consider events in popular culture, such as reaction to the publication of Donal Óg Cusack’s autobiography or the opening of the Dundrum shopping centre. At first glance these chapters may seem to have little scope for either comparison or commonality, but their authors show that in their individual ways all of these events reveal crucial intersections of structural powerandresistance in contemporary Ireland. Irrespective of their status on the mediascape or in folk
colonial power) andresistance (with scope for agency). These
political geographies provide insights to imperial patterns and processes. The patterns in
geographies of regulation and resistance, structured but profoundly uneven and broken, have
given rise to questions about the form and depth of imperial power. As Anthony Padgen shows
in Lords of All the World , the profound heterogeneity of European imperialism spoke in
some cases of its flexibility, in others of something less assured. 6 Through the devolution of power to colonial