Researching the Colonial International Across, Between, and Against Disciplines @ Warwick

Am reposting this excellent workshop call from CPD-BISA. The event is organised by Nivi Manchanda, Lisa Tilley (Warwick Politics and International Studies) and Kerem Nişancıoğlu (SOAS Politics and International Studies) and is taking place here at Warwick.

Call for interventions/workshop participants
Travel funding available

Colonial/ Postcolonial/ Decolonial Working Group Annual Workshop 2017: 
Researching the Colonial International Across, Between, and Against Disciplines

With Goldie Osuri, Virinder Kalra, Rashmi Varma and Kojo Koram
University of Warwick, 22nd September 2017

“International Relations has often borrowed theories and methods from elsewhere to think beyond its own disciplinary limits. Similarly, interdisciplinary or transdisciplinary scholarship has long been central to thinking about the colonial question. Indeed, a key insight of postcolonial scholarship is that disciplines are themselves products of colonial practices. At the same time, in the field of International Relations and beyond, the demands of publishing, researching, teaching and hiring continue to reproduce strict disciplinary boundaries. More positively, disciplines often offer a scholarly home, a shared language and common problems that help orient our work.

This workshop will examine how such tensions affect and direct how we think about the colonial/ postcolonial/ decolonial. Conversely it will also ask how the colonial question reconfigures how we think about our own disciplines. At its core, the event will encourage a range of scholars to engage with the colonial question from outside of – and perhaps against – their own disciplinary (disciplining) homes.

Places and travel funding are limited. Please indicate your interest in attending no later than June 24th to Kerem Nisancioglu – kn18@soas.ac.uk

CPD-BISA workshops are not organized around “paper-giving”, but rather each session is introduced by a couple of five minute opening interventions. Therefore, if you are interested in attending please do also indicate whether you would like to provide one of these five-minute interventions, and if so, on what issue area.

We will calculate participation and funding with a sensitivity to career level (phd, postdoc, faculty etc) and job type (contract, permanent etc). Please do indicate your career and job attributes when you email.

Over the past four years, the CPD-BISA Working Group has become an established community of scholars drawn from within and beyond IR – this interdisciplinarity has enriched the work and activities of the community as a whole. Our annual workshop is our most important event and provides a vital space for early career scholars to connect with more established academics working through the colonial question in their research. As in previous years, this will be an innovative and participatory event with a range of heterodox sessions.”

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The turn to the right: Opposition on what terms?

The present turn to the right is giving rise to a seemingly unceasing flow of disastrous policies and actions. Every few hours of so we receive another devastating piece of news, accompanied by an avalanche of online and print commentary. It is these responses that are almost as frightening as the shocks from the top. And I do not mean the comments from those who celebrate their own self-oppression, but by those who consider themselves in opposition. While it is understandable that people suffer from overload, this is not a good moment for clinging to straws offered by the very same people one is opposing. These false friends tend to manifest as follows:

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1) ‘National values’. Whether it is appeals to ‘British values’ and ‘Americanness’, or concerns about embarrassing the Queen, emphasis on ‘national values’ as a counter-strategy is not only disturbing, but increasingly bordering on the bizarre. From reading the protest signs at the London march on Monday against the ‘Muslim ban’, one gets the impression that some people seriously think of the UK Government as being capable of decent actions. We are talking about the same government that ran racist Brexit and anti-immigration campaigns and is radically disenfranchising its own people. But, apparently, there is still hope that they’ll do super nice things, because of British values and all that truthful stuff that abject non-Brits have to learn about this country in the citizenship test.
But then you say: appealing to ‘national values’ helps me speak to the nationalist constituency and not just preach to the converted. Great move! But: while you have correctly identified that nationalists do not fully understand their own ‘values’, perhaps you as an Enlightened Being at least could be a bit more reflexive about what these might be. After all, such values have historically been used to devalue those of other people, specifically, as writers such as Hoda Katebi have pointed out, under colonialism and ‘development’. From this perspective, if there is something such as ‘British values’, it could be described as ‘killing with kindness’.

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2) Nationalism.
Some writers feel no need to bother with the lame illusion of ‘national values’ and go for straight, undiluted nationalism. This economic gesture is popular, because it neither requires much elaboration nor reflexivity: take back the nation, make it great again! Oh wait, doesn’t that sound familiar? In the past, nationalism has led to real revolutionary fervour that resulted in some brilliant dictatorships and mass deportations/executions, or, if you don’t want to go full drama, failed alliances (I’m not talking EU here) and some really sound delineations of who belongs. But for many people it means such beautiful things as re-nationalising the railways, keeping more of their money, preserving the fragile local ecology of non-standardised bathtub plugs, saving the health service from the likes of Richard Branson – or being saved by the almighty Nicola Sturgeon. Of course, nationalism is totally going to deliver on that, because there is going to be so much more accountability…

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3) Who is this about? At the supposed anti-Muslim-ban march on Monday, most of the signs read something like ‘fuck this shit’, ‘fuck Trump’ and ‘grab him by the balls’, combined with some more polite British variations (see point 1). As some Muslim (and also non-Muslim) writers have pointed out, no white person actually gives a fuck about them. As a white non-Muslim, you might be hurt by bad man Trump, but, most likely, you are going to be able to carry on live as usual, even if you join the odd travel boycott. So, basically, you get to vent your frustrations at that whatsitorangefuckface, look great in front of your friends AND continue to enjoy your privileges – after all, even the most disenfranchised white person has greater freedom of movement – a brilliant win-win situation. Of course, it is totally okay to make this all about personal pain and not about your embeddedness in structural oppression (see points 4 & 5). After all, this is not making things worse for anyone else, is it?

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4) Self-victimisation. A familiar face from anti-racism debates, white self-victimisation is a totally great way of ensuring that we can all be happily oppressed together without having to make special concessions for anyone. As they say, we’re all in this together. In fact, all the hard-done by white people that have suffered from the clout of the English upper class, evil Germans and so on, are much worse off than, for example, those dirty refugees that don’t even have a concept of the struggles in the countries they are rushing to for salvation. You seek salvation from us wretched white people? Sorry about those unfortunate bombings, but haven’t you looked at how much we are suffering ourselves? Some of the brilliant logic from this camp has even resulted in calls to support Trump, because Angela Merkel, the apparent source of all of this suffering, rejects him. The enemy of my enemy is my…

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5) Externalising white supremacy. Congratulations – you have correctly identified sources of modern day Nazism: Trump, the KKK, the Christian right, Theresa May, Nigel Farage, the Sun, Steve Bannon, the BBC, and sometimes even Jeremy Corbin when he dabbles in half-hearted attempts at immigration policy. Down with them all, and the world will be a better place. Of course, as a white middle-class political commentator, it is sheer talent and ambition that has given you a position at a major news outlet, and it is sheer coincidence that pretty much all of your colleagues have the same background, too. You probably all love Hannah Arendt and her poignant analysis of totalitarianism. But you are really not sure what to make of that ‘banality of evil’ talk. Evil that can’t just be conveniently isolated in scapegoat-type effigies? Evil as a process that we may all be part of? But I’m such a good guy!

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6) Fantasies of violence. Along the same lines, a popular sport at the moment is virtual ‘Nazi bashing’. Devised as a critique of the wimpy left and its amnesia regarding bodies that could potentially be hurt, because it’s usually not theirs (and wasn’t there this Fanon guy, too?), some people haven’t quite got the irony and have discovered ‘Nazi bashing’ as an online spiritual relief that helps make the world a better place for others – a bit like Fight Club meets Live Aid. It’s so romantic to be a black clad street fighter, a hero fighting for… what was it again? And it’s unlike the less visible forms of violence that are so hard to make fashionable. Recommended watching: The Dreamers.

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7) Bad shit from nowhere. OMG – where did all this suddenly come from?? We’ve never seen such racism, sexism, homophobia, etc before! What has gotten into people? I’m afraid, you are so right! This is a total anomaly, probably having to do with a bad constellation of planets or something. I’m sure I read some of this my horoscope: people will turn really fucking scary from 2016 onwards. Of course, this has nothing to do with present economic and political systems which reward a dismantling of public services or just the public in general. It also has nothing to do with any sort of racist, sanctimonious rhetoric from the top, used to cover up self-enrichment and nepotism. So what are we supposed to do?? We can’t really think of anything, because we really don’t understand why people act like this!!

Ongoing Reading List (recommendations welcome!)

Demir, Ipek (2017) “Brexit as Backlash Against Loss of Privilege and Multiculturalism” Discover Society

Goodfellow, Maya (2017) “Theresa, Trump and a Culture of Demonisation” Media Diversified

Katebi, Hoda (2017) “Please keep your American flags off my hijab” JooJoo Azad

Ko, Lisa (2017) “20 Lessons on How to be American” The Offing

Holloway, Lester (2016) “White tribalism was not made by Trump. It already existed in America as it does in Britain” Media Diversified

Weber, Cynthia (2016) “Sovereignty, Sexuality And The Will To Trump: A Queer IR Analysis And Response” The Disorder of Things

Wolfe, Ross (2017) ““Everyone’s a victim”: Relativizing Auschwitz with Adorno” The Charnel House

Yerbamala Collective (2017) “Our vendetta: Witches vs Fascists”

Big thank you to Gesa Helms and Anja Kanngieser for comments. All mistakes remain my own.

Echoes of Cologne Forum Now Online

People from Syria hold placards reading 'We respect the values of German society' and 'We are all Cologne' during a rally outside the main railway station in Cologne, Germany, January 16, 2016, where the vast majority of dozens of New Year Eve assaults on women took place. REUTERS/Wolfgang Rattay - RTX22NN4

People from Syria hold placards reading ‘We respect the values of German society’ and ‘We are all Cologne’ during a rally outside the main railway station in Cologne, Germany, January 16, 2016, where the vast majority of dozens of New Year Eve assaults on women took place. REUTERS/Wolfgang Rattay – RTX22NN4

The forum on the Cologne sexual assaults that I curated has now been posted on the Society & Space website. It also carries a resonance with the UK’s EU referendum that saw some references to Cologne. The forum will be published as a series, with more contributions appearing in weekly instalments (new entries welcome!). Many thanks to all the contributors and to those who helped recruit them, especially during hectic term time.

 

CFP ISA 2017 Material and the Colonial Question

The following call for papers for the International Studies Association 2017 conference might be of interest to readers:

“Please consider this call for papers on the theme of ‘Material and the Colonial Question’ for ISA 2017 (Feb 22-25) in Baltimore. The ISA deadline for submissions is June 1st, so please send expressions of interest as soon as possible and full 200 word abstracts by May 20th to lisa.tilley@warwick.ac.uk. Many thanks!

Lisa Tilley, Olivia Rutazibwa, and Ajay Parasram.

Material and the Colonial Question

Divided cities, degraded resource frontiers, poisoned urban water supplies, violent commodity routes, oil pipelines, concrete settlements on colonised lands, toxic air, and contaminated biospheres – all of these may be understood as material substantiations of historically determined power relations in the present. A methodological shift to place material at the centre of analysis reveals the ways in which matter is implicated in politics and also provides a new means of expanding our debates around the colonial question.

This panel draws together papers which centre on the material realities of unequal political environments and thus adjust and enhance theorising both of the material and the (post)colonial. Panel contributions variously consider how material arrangements constitute subject/object, human/thing colonial power relations. These will also uncover means of overcoming the separation between the material and the representational in decolonial and postcolonial work by tracing lineages of Indigenous thought, or by recovering material questions from the work of anticolonial thinkers including Frantz Fanon.

Papers included range from a reading of the sociogenic material of the (post)colonial city through the work of Fanon and Sylvia Wynter, to an examination of the materialities of Black Power.

Panel contributors may relate to one or more of the following research questions:

In what ways is material politically implicated in the colonial present?
How are colonial social relations materialised in physical space?
What are the possibilities for engagement between posthumanism and post-/de-colonial thought?
What are the political implications of physiological changes in relation to material environments?
How does matter mediate political life?
How are material exclusions from the figure of the human produced?
How are dehumanising spaces such as refugee camps and urban ‘slums’ produced politically?
How can existing postcolonial and decolonial theory enhance new materialisms theorising?

References:
Abourahme, Nasser (2014) Assembling and Spilling-Over: Towards an ‘Ethnography of Cement’ in a Palestinian Refugee Camp. International Journal of Urban and Regional Research.
Jackson, Mark (Ed.) (Forthcoming) Postcolonialism, Posthumanism, and Political Ontology. Routledge.
Mitchell, Timothy (2011) Carbon Democracy: Political Power in the Age of Oil. Verso.
Todd, Zoe (2016) An Indigenous Feminist’s Take on the Ontological Turn: ‘Ontology’ is Just Another Word for Colonialism. Journal of Historical Sociology.”

“Five Propositions” out on GeoCritique

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Image source: GeoCritique

The newly redesigned GeoCritique has just published the five propositions that Anja Kanngieser and I delivered as a critique at the Anthropocene themed RGS-IBG 2015 conference in Exeter, UK. The propositions also represent an experiment in positioning ourselves not just in relation to Anthropocene discourse, but in terms of geography, race, gender etc. This is an on-going writing experiment, and we welcome critique.

Symposium: Frantz Fanon: Concerning the Psychoanalysis and Cosmopolitanism of Violence

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[reblogged from Warwick Sociology; thanks to Uli Beisel for sending this to me]

Wednesday 18th March 2015, 1pm to 7pm
University of Warwick (A0.28, Millburn House)

Frantz Fanon, the son of Martinique who first fought for colonial France in World War Two and then against colonial France in Algeria, is taken as the preeminent thinker of decolonization. Although Fanon died in 1961, his work and life still stir debate and discussion today about the lived reality of racism and the nature of violence and revolution in the post-colonial world. This one-day symposium and screening of Göran Hugo Olsson’s documentary Concerning Violence is designed to engender critical and collaborative engagement between researchers, students, practitioners, and activists with an interest in Fanon’s work and its contemporary connotations. This symposium seeks to establish dialogue between different disciplinary perspectives, such as psychoanalysis, postcolonial theory, and histories of globalization, on Fanon’s two major texts Black Skin, White Masks (1952), and The Wretched of the Earth (1961) and his lesser known works such as the essays contained within A Dying Colonialism (1959) and Towards the African Revolution (1964).

Paper Presentations

Dr. Robbie Shilliam (Queen Mary, University London)

Dr. Sheldon George (Simmons College, US)

Professor Kimberly Hutchings (Queen Mary, University London)

Film screening introduced by Mireille Fanon-Mendes:

Göran Hugo Olsson’s documentary Concerning Violence (2014).

Roundtable Discussion

Mireille Fanon-Mendes (Frantz Fanon Foundation)

Professor Gurminder Bhambra (Warwick University)

Dr. Julie Walsh (Warwick University)

Dr. Kehinde Andrews (Bimringham City University)

Dr. Peter Nevins (the Site for Contemporary Psychoanalysis)

Chair: Dr. John Narayan (Warwick University)

It is not necessary to register for this event, but to help us get a sense of likely numbers we’d be grateful if you could email one of the organisers if you are planning to attend (either Julie.walsh@warwick.ac.uk or j.c.narayan@warwick.ac.uk ).

This event has been made possible through the financial support of The Global History and Culture Centre at the University of Warwick, University of Warwick Humanities Research Centre, The Leverhulme Trust and the British Sociological Association’s Race and Ethnicity Study Group. The event is also supported by the British Sociological Association’s Sociology, Psychoanalysis and the Psychosocial Study Group. The BSA exists to promote Sociology. The BSA is a Company Limited by Guarantee. Registered in England and Wales. Company Number: 3890729. Registered Charity Number 1080235.

Film: Concerning Violence

This week, I went to see ‘Concerning Violence‘, a film by Göran Hugo Olsson that is based on Frantz Fanon‘s book ‘The Wretched of the Earth‘. The film is, indeed, violent throughout, working across the many levels of brutality in performances of white supremacy. The archive footage covers anything from settler racism to military intervention, illustrating Fanon’s points about the strategies and effects of colonialism. The only commentary, apart from that of the archive material, is provided by a ‘preface’ from Gayatri Spivak, and by Lauryn Hill‘s fittingly sharp reading of passages from each of Fanon’s chapters.

For me, the film arrived after a recent academic debate, where I found myself as the only person defending violence. I argued that violence is often taken up by people with no other means or choices – when nothing else is heard by the oppressor. The general consensus at this seminar was that nothing justifies violence. While I understand this sentiment, I also feel that violence needs to be more understood. It is first of all easy to condemn it when you have not experienced violent oppression yourself. Here, ‘Concerning Violence’ gives a really good insight into what it means to be oppressed, and why people feel compelled to take up arms. This does not mean that the film celebrates or advocates violence. What is instead celebrated is self-education and the desire to bring a better world into being, despite the risk of being subject to violence for doing so.

“For Europe, for ourselves and for humanity, comrades, we must make a new start, develop a new way of thinking, and endeavour to create a new man.” — Frantz Fanon