During today’s crisis in Turkey, victimhood authorises oppression, oppressors see themselves as victims and the oppressed are not only the poor, but educated middle classes. Citizen and state are imbricated in the same political and discursive fields where people mobilise against one another, some moving up and others down, creating unexpected landscapes of victimisation and oppression that do not fit comfortably in literature that analyses ‘politics from below’. How do we conceptualise this in a way that respects people’s understanding of their coordinates in a complex landscape of power? This article interrogates some basic assumptions of this literature, including the impact of the observer’s position and the oppression/resistance framework, replacing it with a model of politics as a shared horizontal topography of action across a terrain of values.
Mapping the Topography of Oppression
humanity! The myth of my grandfather's innocence, his supposedly ‘decent’ image, was conveyed to me, my brother and my cousins. Growing up, some of us actually thought he was a resistance fighter! It was not at all uncommon to turn the victimisers into
The Postsocialist Myth of Capitalism and the Ideological Suspension of Postmodernity
There is a widespread tendency to see the perils of postsocialism in the revival of the ghosts and myths from the past—namely ethnocentrism, nationalism, exclusiveness, bickering, collectivist-authoritarianism, expansionist chauvinism, and victimisation. I suggest that postsocialism's perils rest with a myth from the future, namely, the myth of capitalism. Those perils, I argue, are rooted in the fetishisation of capitalism by the postsocialist societies as a reflection of their deeply ingrained teleological way of perceiving the future. Political leaders are taking advantage of this situation by putting themselves in the position of those who would lead toward such a utopia. As a consequence, individual freedoms are sacrificed at the altar of communitarian bliss. I suggest that the only hope that we have to secularise the newly re-religiosised postsocialist societies rests with intellectuals.
Economic imperialism and the imperialism of economics which characterise ultramodernity in its current phase, are destroying the planet. This can be observed by looking at everyday life, providing that one does not suffer from the short sightedness of the ultra-liberal “Stalinists” from the Bretton-Woods institutions, who are playing at being sorcerer’s apprentices … Economising has reduced culture to folklore and relegated it to museums. By liquidating different cultures, globalisation gives birth to “tribes”, withdrawal, and ethnicity, rather than co-existence and dialogue. The rise of mimetic violence, with its backdrop of the victimising of the scapegoats, is the corollary to homogeneity and false hybridisation. These phenomena have been amplified by the media and have provoked such repugnance, undoubtedly legitimate, that we have reached the stage of exalting unconditional, selfsatisfied universalism, which is exclusively western in essence, along with the repeated chanting of meaningless slogans.
Simon Avery and Andrew Maunder
In October 1860, the New York-based magazine, Harper’s New Monthly, offered its readers this scathing commentary on the apparently morbid tendency among their British cousins to delve into the private lives of famous men and women. The magazine’s onslaught was both topical and contentious. The pleasures and punishments of fame experienced by such victimised ‘lions’ as Charles Dickens and Edward Bulwer Lytton, together with the public’s apparent right to ‘know’ everything, struck the writer as not only ‘vulgar’ but as clear evidence (if any were needed) of a degenerate culture. The situation was bad in America but much worse in Britain for there, as Harper’s noted, ‘John Bull is very fond of . . . talking about the private history of public men – prying into their bathing-tubs and counting the moles upon their necks.’ In the name of both art and decency, Harper’s made the following plea: ‘For the honour of the guild – for the fair name of literature – let us have done with peeping through keyholes and listening at cracks.’
Maritel Yanes Pérez, Luis Roberto Canto Valdés, and Dora Elia Ramos Muñoz
Homicide is a demographic, social, economic, legal, health problem that affects the quality of life of the population, erodes the economy and citizen security, causes fear and generates impunity. The main victims in Mexico are young people and this research focuses on the integrated southeast including five states: Campeche, Chiapas, Quintana Roo, Tabasco and Yucatán. This research addresses the phenomenon in question, the variations in 2010-2017 homicide rates and their relation to the gender of the victim, identifying different types and modalities of homicides. The authors highlight differences in gender conditions and victimization typologies, which can help to generate homicide prevention strategies in the Mexican southeast.
El homicidio es un problema demográfico, social, económico, jurídico y de salud que afecta la calidad de vida de la población, erosiona la economía y la seguridad ciudadana, provoca temor y genera impunidad. Las principales víctimas en México son jóvenes. Esta investigación se centra en el sureste mexicano integrado por cinco entidades federativas: Campeche, Chiapas, Quintana Roo, Tabasco y Yucatán. La investigación verifica el fenómeno en cuestión, los cambios en las tasas de homicidios de 2010 al 2017 y la relación según el sexo de la víctima, identificando diferentes tipos y modalidades de homicidios. Los autores aportan la diferencia de condiciones de género y distintas modalidades de victimización, lo que puede contribuir a generar estrategias preventivas de los homicidios en el sureste mexicano.
Les homicides sont un problème démographique, social, économique, juridique et sanitaire qui affecte la qualité de vie de la population, a des impacts négatifs sur l'économie et la sécurité des citoyens, suscite la peur et un climat d'impunité. Au Mexique, les principales victimes en sont des jeunes. Cette recherche porte sur le sud-est mexicain composé par cinq états: le Campeche, le Chiapas, le Quintana Roo, le Tabasco et le Yucatán. Elle examine le phénomène en question, l'évolution du taux d'homicides entre 2010 et 2017 et sa relation avec le sexe de la victime, à partir de l'identification de différents types et modalités d'homicides. Les auteurs présentent les conditions de genre et les différentes formes de victimisation, ce qui peut contribuer à l'élaboration de stratégies de prévention des homicides dans le sud-est du Mexique.
's situation within a spectrum of victimisation. At one end of the spectrum are women whose subjugation is so extreme—those trapped in harems, for example—that their situation is their destiny. 58 At the other, are those for whom transcendence is a legitimate
Knowledge Fields and Sociolegal Phenomena
– ‘correlated’ to the fears of victimisation on the ground. These fears are realised, for instance, in the experiences of youths who, moved by the judgement to reveal their homosexuality, then suffer the consequence of being told to leave their family homes
Legal regimes under pandemic conditions: A comparative anthropology
. The resulting concerns about contagion have both victimised and (often belatedly) focused minds on the problems of the many of the most vulnerable in society: women and children at risk of domestic violence, the homeless, prisoners, migrants
Harriet Kennedy, Elizabeth (Biz) Nijdam, Logan Labrune, and Chris Reyns-Chikuma
-prolétariat constamment abusé. La victimisation des coupables est en conséquence plus politiquement correcte que fidèle à la réalité’ [We can point out that most of the terrorists do not come from constantly abused underprivileged classes. Consequently, the victimisation