The question whether, in the interim, the "socialist morality" allows adequate restraint on revolutionary action, cannot fairly be answered in abstraction from history, in this case our epoch. We submit that the group of projects called corporate "globalization" - imposing free trade, privatization, and dominance of transnational corporations - shapes that epoch. These projects are associated with polarization of wealth, deepening poverty, and an alarming new global U.S. military domination. Using 9/11 as pretext for a "war on terror," this domination backs corporate globalization. If Nazi occupation of France and French occupation of Algeria made Sartre and Beauvoir assign moral primacy to overcoming oppressive systems, then U.S. global occupation should occasion rebirth of that commitment. Parallels among the three occupations are striking. France's turning of colonial and metropolitan working classes against each other is echoed by globalization's pitting of (e.g.) Chinese against Mexican workers in a race to lower wages to get investment. Seducing first-world workers with racial superiority and cheap imports from near-slavery producers once again conceals their thralldom to their own bosses. Nazi and French use of overwhelming force and even torture are re-cycled by the U.S. and its agents, again to hide the vulnerability of their small forces amidst their enemies.
Frauke Mennes, John P. Hayes, David Kloos, Martha Lagace, Morten Koch Andersen, Somdeep Sen, Matthew Porges and Sa’ed Atshan
Poverty and the Quest for Life: Spiritual and Material Striving in Rural India By Bhrigupati Singh. Chicago: University of Chicago Press, 2015. xii + 335 pp. Paperback. ISBN 978-0-226-19454-7.
Los Zetas Inc.: Criminal Corporations, Energy, and Civil War in Mexico. By Guadalupe Correa-Cabrera. Austin: University of Texas Press, 2017. 400 pp. Paperback. ISBN 978-1-4773-1275-9.
Resilience and the Localisation of Trauma in Aceh, Indonesia By Catherine Smith. Singapore: NUS Press, 2017. 232 pp. Paperback. ISBN 978-9-8147-2260-5.
After Rape: Violence, Justice, and Social Harmony in Uganda By Holly Porter. Cambridge: Cambridge University Press, 2016. 255 pp. Hardback. ISBN 978-1-3168-4129-7.
The Spectral Wound: Sexual Violence, Public Memories, and the Bangladesh War of 1971 By Nayanika Mookherjee. Durham, NC: Duke University Press, 2015. 352 pp. Hardback. ISBN 978-0-8223-5949-4.
The Revolution Has Come: Black Power, Gender, and the Black Panther Party in Oakland By Robyn C. Spencer. Durham, NC: Duke University Press, 2016. ix + 260 pp. Paperback. ISBN 978-0-8223-6286-9.
Sovereignty in Exile: A Saharan Liberation Movement Governs By Alice Wilson. Philadelphia: University of Pennsylvania Press, 2016. 312 pp. Hardback. ISBN 978-0-8122-4849-4.
Occupied Lives: Maintaining Integrity in a Palestinian Refugee Camp in the West Bank By Nina Gren. Cairo: American University in Cairo Press, 2015. 250 pp. Hardback. ISBN 978-9-7741-6695-2.
Bodil Formark and Annelie Bränström Öhman
While we have been working on this themed issue the political talk about The Girl has entered a new phase in a global shift manifested both by the establishment of the International Day of the Girl and through the launching of various campaigns on themes such as: Give Girls an Education and Eradicate World Poverty. The necessity for such initiatives was cruelly illustrated by the violent attack on Pakistani girls’ rights activist Malala Yousafzai on her way home from school on 9 October 2012. Such blatant discrimination makes it difficult for us not to feel that we live in a privileged part of the world. The five Nordic nation states—Denmark, Finland, Iceland, Norway and Sweden—are indeed often perceived by outsiders, too, as progressive countries that have come very far in achieving gender equality. However, although Nordic girlhood may appear in stark contrast to that of the millions of disadvantaged girls in the world, there are complexities and ambivalences beneath the surface of Nordic progressiveness that a reductive, comparative, and linear, framework fails to take into account.
Forgery as Politics in the Work of Thomas Chatterton
If Thomas Chatterton is remembered at all now, it is for his supposed suicide rather than for his work. He has become the all-but-forgotten 'poster boy' for tragic Romanticism, a talented but misunderstood teenager who killed himself in the face of social prejudice and poverty. This article attempts a revaluation of the work, both the forgeries of mediaeval manuscripts (the so-called 'Rowleyan' texts) and the 'acknowledged' writings. Recognising the importance of the Chatterton mythology in shaping narratives of interpretation, it also makes a case for understanding his creations as uniquely prescient of the current age of digital production. In this respect, Chatterton's apparently antiquarian manner and reputation are seen to be in complex tension with a formal critique of emergent mass media culture. Particular concerns of the piece are the essential materiality of Chatterton's forgeries and the dissenting animus of his non-Rowley works. Establishing a critical framework that encompasses critical and new media theory, the article suggests that Chatterton's collected works constitute a singularly political engagement with modernity.
Rival Catholic Visions for Humanitarian Practice at the End of Empire
This paper explores the conflict between local expressions of Christian charity and new theories of scientific humanitarianism in the final years of French rule in Africa. Compassionate phenomena inspired by Catholic social organizing had transformed everyday life throughout French Cameroon's cities and villages in the interwar and postwar years, and yet, in 1950, poverty, crime, poor public health, and social tensions remained prevalent. Seeking a more deeply transformative approach to social rehabilitation, ecclesiastical leaders in the Catholic Church in Europe and French foreign missionary societies in Africa partnered with international medical and scientific organizations to invigorate charity with technical expertise. Revised ethics and practices departed sharply from preexisting models of collective social action, as European leaders lacked confidence in the intentions as well as the outcomes of African-led religious organizing. European humanitarian approaches conceived after World War II demanded a new focus on particular African subjects, namely the child and the family, which alienated indigenous Christian principals, who, along with large and diverse African Christian communities, had previously determined the direction of Catholic social action on the continent.
Challenging Girls in Rural Chinese Schools
Heidi Ross and Lei Wang
Leadership training is often described as an important component and goal of girls' secondary education and also a crucial step for realizing gender equality. This paper explores the possibilities for and barriers to effective leadership training in one "Spring Bud" girls' education project conducted in a poverty-stricken area of Shaanxi Province since 2001. Following a review of the Chinese and international literature on girls' secondary education and leadership training, the authors explore different understandings of "leadership" (and empowerment) among various project stakeholders and indicate the urgency of a mutual understanding of "leadership" and how it might be mentored in girls in formal educational settings. Authors draw upon interviews, observations, student writing, as well as the results of a 2006 survey of nearly 1,000 participating girls and their homeroom teachers, in their discussion of how to connect the concept of "leadership training" with the resources and constraints that shape girls' lives and future educational and career expectations and aspirations. The paper concludes with policy implications.
Ben-Willie Kwaku Golo and Joseph Awetori Yaro
The hydra-headed nature of climate change—affecting not just climate but all other domains of human life—requires not just technological fixes but cultural innovation. It is impossible to ignore a devoutly religious majority in Ghana, a nation where diverse religious communities' perspectives on climate change and their views on the way forward are crucial. This article aims to empirically explore how Christian, Islamic, and indigenous African religious leaders view the challenges of climate change and what countermeasures they propose. Interestingly, most our informants have indicated that the reasons for the current environmental crisis are, in equal degree, Ghana's past colonial experience and deviation from religious beliefs and practice, while the main obstacle to sustainable development is poverty. There was unanimity on the reclamation of religious values and principles that promote the idea of stewardship as a way forward toward a sustainable future. This, however, functions more as a faith claim and a religiously inspired normative postulate than a program of concrete action.
Multi-national Corporations, Non-capitalist Relations, and 'Mothers of the Community'
The West gazes hard at the continent it is has exploited for so long. Reflecting Western discourses of Africa as that ‘dark other’, texts use epithets immersed in preconceptions of Africa’s inequality: differences of race and religion, with Western ‘civilization’ standing for, and justifying, unequal power relations of apparent antiquity. Nineteenth-century Royal Geographical Society audiences, enthusiastic supporters of Britain’s growing empire and overseas Christian missions, learned from distinguished travelers about ‘the slave trade’, ‘ju-ju’, ‘paganism and devil worship’, ‘Mecca’, ‘the import-export trade’, ‘white traders’, and ‘black middlemen’. Favorite twentieth-century discourses included ‘black nationalism’, ‘weak states’ and ‘African indebtedness’, ‘corrupt government’, ‘ruthless multi-national oil companies’, ‘environmental pollution’, and ‘poverty’. Twenty-first-century researchers write of ‘endemic violence’ coalescing around inter-state international borders or intra-state ethnic boundaries; ethnic militants fight for ‘ethnic sovereignties’, jostling to wrest from the nation-state customary rights of ownership and control over ‘our god-given’ oil, clashing with giant multi-national corporations that lease from nation-state governments—not oil-producing communities claiming customary ownership—vast blocks of swamp, desert, and sea under which lies ‘black gold’ (Ifeka 2000: 452; cf. Hertz 2001: 194ff.).
Since the early 1970s, the author has been working among the poverty-stricken Yaka people in rural southwestern Congo and suburban Kinshasa. A descendant of a colonizing society, the author sought immersion in a particular Congolese community and later in suburban Kinshasa, as well as insights from within the host group's own rationale and perceptions. Through reciprocal fascination and compassionate encounter, hosts and anthropologists transfer onto each other images, longings, and thoughts that in many ways are unconsciously biased. The self-reflective experience of integration in other life-worlds has helped the author to self-critically scrutinize his own native Belgian socio-cultural matrix. The article advocates a type of post-colonial and psychoanalytically inspired anthropology that urges self-critical understanding of definitions of self-creation in relation to alterity constructs. Any further development of psychoanalytically informed anthropology, or of culture-sensitive psychoanalysis, should draw on this understanding of co-implication and intercultural polylogue, thereby allowing these disciplines to transcend their Eurocentric antecedents.
Dirck Coornhert's Boeven-tucht and the Rise of Discipline
Dirck Coornhert (1522-90) was a Dutch humanist whose seminal 1587 book, Boeven-tucht, redefined issues of poverty, charity, development and crime. A transitionary document, Boeven-tucht lies on the cusp of what Michel Foucault called the 'great confinement', which took place between about 1600 and 1750 and which was the common response by local and national authorities to the social disorder concomitant upon population expansion, a widening gap between rich and poor, religious discord and war. Inspired by Boeventucht, the Amsterdam Rasphuis and Spinhuis were the European prototypes of houses of correction which sprang up all over Europe, intended to apply 'a punishment more bitter than death' to all 'criminal idlers'. This introduction to the first-ever English translation of Boeven-tucht situates Coornhert's text in the space between unmediated absolutist sovereignty and full-blown modern discipline, when disciplinary techniques were as yet only gradually emerging from the monasteries and lay fraternities in which they had been incubated, and before they spread into all facets of modern society.