Suchergebnisse

Intro -- Title Page -- Copyright Page -- Contents -- Acknowledgements -- Introduction -- The Phobogenic object -- The intimacy of terror, the power of desire -- Chapter 1: The in/human subject -- Unlawful enemy combatant -- The death-dealing subject -- Oriental inscriptions, secular erasures -- Islam/ic matters -- Judeo-Christian secularity: The highest stage of religion? -- The erotics of terror -- Chapter 2: Western constitutions: Religion, race and coloniality -- Western/izing onto-epistemologies -- The race of religion -- From Christian theology to Western philosophy -- Chapter 3: Sex/uality in the Islamic Orient -- Sexuality, terror, imperialism -- Primal scenes: Subjects of sex, objects of perversion -- The religion of sex -- The religion of gender -- Feminist desire in the Orient -- Chapter 4: Feminism at war -- Feminists fight the global terror -- Imperialism as precariousness -- Sexual terrorism and gender apartheid -- Secular critique: Feminist derailment of dissent -- Chapter 5: Remaking the West: Sovereignty, whiteness and the Judeo-Christian -- Europe's enmities, Europe's friends -- The Jew, the Muslim: The religio-racial politics of the camp -- The Judeo-Christian: Making friendship, remaking enmity -- Notes -- Introduction -- Chapter 1 -- Chapter 2 -- Chapter 3 -- Chapter 4 -- Chapter 5 -- Bibliography -- Index.

"Coloniality and Racial (In)Justice in the University examines the disruption and remaking of the university at a moment in history when white supremacist politics have erupted across North America, as have anti-racist and anti-colonial movements. Situating the university at the heart of these momentous developments, this collection debunks the popular claim that the university is well on its way to overcoming its histories of racial exclusion. Written by faculty and students located at various levels within the institutional hierarchy, this book demonstrates how the shadows of of settler colonialism and racial division are reiterated in "newer" neo-liberal practices. Drawing on Critical Race and Indigenous theory, the chapters challenge Eurocentric knowledge, institutional whiteness, and structural discrimination that are the bedrock of the institution. The authors also analyse their own experiences to show how Indigenous dispossession, racial violence, administrative prejudice, and imperialist militarization shape classroom interactions within the university."--

This book showcases the impact of state responses to COVID-19 on marginalized communities. The authors analyse the lockdowns, immigration and border controls, vaccine trials, income support and access to healthcare across eight countries in Australasia, North America, Asia and Europe to reveal the internal inequities within and between countries.

Part One: Introduction -- Chapter One: Thinking Islam, Rethinking the West -- Chapter Two: The Crisis of Critical Thought -- Part Two: The Age of Terror -- Chapter Three: The Religion of Race -- Chapter Four: The Sex of Religion -- Chapter Five: Feminism at War -- Chapter Six: Remaking the West -- Conclusion -- References.

Drawing on the theoretical traditions of political economy and cultural studies, this book examines how the national subject has been conceptualized in Canada at particular historical junctures, and how state policies and popular practices have exalted certain subjects over others.

"Questions of national identity, indigenous rights, citizenship, and migration have acquired unprecedented relevance in this age of globalization. In Exalted Subjects, noted feminist scholar Sunera Thobani examines the meanings and complexities of these questions in a Canadian context. Based in the theoretical traditions of political economy and cultural/post-colonial studies, this book examines how the national subject has been conceptualized in Canada at particular historical junctures, and how state policies and popular practices have exalted certain subjects over others."--Jacket

What do apologies apologize for? More precisely, what do the apologies regularly pronounced by states for some atrocity or other actually accomplish? This question animates my article. State apologies became an integral element of global political culture in the early 21st century. These politics of regret are reshaping Canadian national culture, most pronouncedly with the apologies for the Indian Residential School System (
CBC News 2008a;
McIntyre 2017) and the Komagata Maru (
CBC News 2008b;
Trudeau 2016). While Public Inquiries and Royal Commissions have long served as state responses to political mobilization, deployment of the machinery of regret has fast become the predictable response to accusations of atrocities, including genocide, enslavement and racial violence.
Drawing on Frantz Fanon's and Walter Benjamin's ideas on violence, colonial in the case of
Fanon (1961), law in that of
Benjamin (1996), I examine the apologies delivered to Indigenous peoples and South-Asian diasporic communities by the Canadian state. Locating these pronouncements in the histories of violence they index, I demonstrate how such apologies function as techniques of violence that advance settler power structures and narratives of nationhood. My argument here is that apologies are themselves acts of violence which rework histories of brutalization to meet the political destabilizations of the present. Apologies thus reorganize the racial violence of settler societies, drawing sections of subjugated populations into waging this violence and, in the process, derail resurgent politics of decolonization, abolitionism and anti-racism.

In the volatile conflicts that inaugurated the twenty‐first century, secularism, democracy, and freedom were identified by Western nation‐states as symbolizing their civilizational values, in contrast to the fanaticism, misogyny, and homophobia they attributed to "Islam." The figure of the Muslim was thus transformed into an existential threat. This paper analyzes an exchange among scholars—Is Critique Secular? Blasphemy, Injury, and Free Speech—that engages these highly contested issues. As such, the text provides a rare opportunity to study how particular significations of the West, its epistemological tradition, and its relation with Islam are contested and negotiated in a critically engaged site during a moment of global crisis. My reading of the text leads me to argue that the stabilization of the epistemic power of the West is presently reliant on a new iteration of its foundational philosophical concepts to suppress counter‐hegemonic narratives that foreground its forms of violence. Further, the terrain for this reshaping of the dominance of this tradition is gender/sexuality, such that queer politics are located at the forefront of the Western politico‐philosophical project. As such, the advancement of this tradition is co‐constitutive with that of the gendered‐sexual subject as emblematic of its highest civilizational values.

In 2002, the Indian state of Gujarat erupted in violence against Muslims that left thousands homeless and hundreds of women raped and assaulted. The relation between nation, religion, and gender has often been violent in the South Asian context, no less so with the emergence of India as a major economic power in the early 21st century. This article examines what the Gujarat genocide reveals about the Indian nation-state and its particular forms of religious and gendered identities. It also examines the symbiotic relation between the nation-state and the Indian film industry, which plays a critical role in mediating forms of national subjectivity and belonging.

The War on Terror is reconfiguring the practices that constitute whiteness through its definition of the West as endangered by the hatred and violence of its Islamist Other. Critical race and feminist theorists have long defined `whiteness' as a form of subjectivity that is socially constructed, historically contextual, and inherently unstable. The equation of whiteness as a social identity with the socio-political category of the West has been seen as particularly problematic for its implication in colonial and imperialist projects. These theorists have also noted that the economic and political power of the West has enabled white subjects to exalt themselves even as they have sought to define the nature of the Other. This paper examines how three feminist texts engage with the hegemonic discourse of the War on Terror and its (re)constitution of whiteness.