“But it's Alright,Ma, it's Life,and Life Only”: Radicalism as Survival

Hunger stole upon me so slowly at first. I was not aware of what hunger really meant [emphasis added]. Hunger had always been more or less at my elbow when I played, but now I began to wake up at night to find hunger, staring at me gauntly … this hunger baffled me, scared me, made me angry and insistent … I would grow dizzy and my vision would dim. I became less active in my play, and for the first time in my life I had to pause and think of what was happening to me. ( Wright 1977 )

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The Making(s) of an Alternative Urban Policy: What Happens When Free Fares Come to Town?

While many urban policies and practices claim to offer an “alternative” to the “mainstream” of urban entrepreneurialism, they remain under-theorised and prone to alignment with entrepreneurial agendas. In this paper I examine fare-free public transport (FFPT) as a salient example of an alternative urban policy. Looking at Aubagne (France) and Tallinn (Estonia), I explore what happens when an alternative policy “comes to town”. I detect how FFPT enters local urban regimes, and study the (non-)participation of public transport passengers and workers in the decision-making process about whether and how to abolish public transport fares. My analysis reveals that albeit alternative policies such as FFPT seem to oppose entrepreneurialism, they may hinge on urban regimes that span across institutions, leave the local configurations of power unchallenged, and strenghten local elites. The adaptability of alternatives to diverse political and intellectual positions explains their resilience. Consequently, their radical character cannot be taken for granted and remains an object of political struggle.     

Geotheorizing mountain–child relations within anthropogenic inheritances*

This paper focuses on children’s relations with what is now known as Burnaby Mountain in British Columbia, Canada. In particular, it grapples with encounters with the mountain, atop which several childcare centres are located. The mountain, on unceded Indigenous Coast Salish territories, has become a contested site of colonial capitalist extraction due to a proposal to build a tar sands oil pipeline that would tunnel through the mountain. Sustained protest action emerged at the site amidst initiation of test borehole drilling activity by the pipeline company. In this paper, I engage with the potential of geotheorizing children’s relations as a critical response that interrupts dominant understandings of what is seen as appropriate for young children’s curriculum. I consider the effects of refiguring children’s subjectivities through geologic and geontological relations for the normalization and resistance of settler colonialism’s human-centric and extractive structurings.     

Human Dignity and the Claim of Meaning: Athenian Tragic Drama and Supreme Court Opinions

I am going to bring together what may seem at first to be two extremely different institutions for the creation of public meaning, namely classical Athenian tragedy and the Supreme Court opinion.1 My object is not so much to draw lines of similarity and distinction between them, as a cultural analyst might do, as to try to capture something of what I believe is centrally at work in both institutions, in fact essential to what each at its best achieves. I can frame it as a question: How is it that the best instances of each genre (for I will be talking only about the best) work to resist the ever–present impulse to trivialize human life and experience–certainly well known in our own era‐and instead confer upon the individual, and his or her sufferings and struggles in the world, a kind of dignity? I think that something like this is in fact the core of the most important achievements of both institutions, and that in both cases it is simultaneously imaginative (or literary) and political in nature.     

From Secular Criticism to Critical Fidelity

Stathis Gourgouris has responded to the question “Is critique secular” with a decisive “yes” and has offered a passionate and sophisticated defense of this position in Lessons in Secular Criticism. Yet, his argument suffers from a simplistic opposition between the religious and the secular. If we are to think critically about criticism and about religion, we need to think beyond such oppositions and be open to learning from religious forms of criticism. The article works through Gourgouris to move from his emphasis on critical autonomy to what I will call critical fidelity. Working with theologians Chrisitine Helmer, Ted Smith, and Rowan Williams, I argue that certain forms of religious criticism help us think a social and political criticism beyond endless demystification and “interrogation” by identifying and cultivating critical practices of attachment that make possible liberating social bonds.     

Feminising the Economy: Metaphors,strategies, politics

Within contemporary feminism, common approaches to feminising the economy involve adding a sphere or sector or attributing a monetary value to women's unpaid labour. Each of these approaches is interested in creating an accurate representation of the real or 'whole' economy. But these representations are in the same lineage as mainstream economic conceptions; the economy remains a bounded entity that can be known by enumerating its parts. The 'adding on' and 'counting in' strategies employed by feminists complete the picture of what is needed to produce social well-being but do not necessarily help us think differently about how goods and services are or might be produced. In this article, the authors ask how feminist economic theory might contribute to envisioning or enacting alternative economies. They find answers to this question through reading feminist interventions for glimmers of a deconstructive project that opens 'the economy' to difference. Pursuing these glimmers, they attempt to insert the possibility of non-capitalist forms of economy, including economies of generosity, non-profit businesses, worker collectives and alternative capitalist enterprises impelled by a social or environmental ethic. In place of the view of the economy as a whole comprised of a pre-established number of parts or sectors, it can begin to be seen as a discursive construct that can be reconstructed to contribute to social transformation.     

HISTORY TO THE MAX

Steven G. Smith advocates a maximal approach to history by both historians and theorists of history, maintaining that a commitment to fullness or totality should always serve as an ideal. In my review, I try to explain what the author means by this ideal, and consider how practical such an ideal can be. He further maintains that history is mostly about shared action, and is itself an instance of shared action. I have certain reservations about this notion, though I think Smith's book deserves credit for calling attention to it.     

Country report: The ambiguities of social and cultural geography in Greece

This paper contributes to debates on the empirical and conceptual potentials of anti-essentializing notions such as ‘thirdspace’ with the aim to open new epistemological and political grounds. Based on the findings of ethnographic research, I critically examine two spatial strategies (the deliberate creation of an ethnic neighbourhood, and the securing of a community centre) that Latin American immigrants in Toronto, Canada, developed to appropriate urban space and lay claims to equal rights. The case of Latin Americans' struggle for belonging in Toronto serves to reflect on how and why new immigrant groups today (re)construct collective identity spatially. I argue that immigrants strategically essentialize their identities in and through place in order to make themselves visible and their voices heard. Ethnic places represent sites of resistance and creation where immigrants construct their own subjectivities while also redefining dominant notions of inclusion and citizenship. Although locally grounded, these new immigrant identities remain fluid and engage with multiple forms of exclusion

[The] situation is simply sad; the [Latin American] community … is one of the most orphan communities … in [Toronto] … [We] don't even have a place where to dig our own grave basically. If there is need to get together … a meeting … there is no place. We have to be looking for a basement … for a recreational centre to give us a room … If there is a social or cultural event, we do not have a place where … we can present what we have … [It] is sad and it is a reality. (Cesar Palacio, city councillor candidate to Toronto's 2003 municipal elections, interview, 2 May 2003, translated from Spanish)     

Aiming for a Just Society

Abstract

I think it is time that theologians, as well as the Church at large, speak up and speak to the social injustice we are faced with because of the economical collapse in Iceland in autumn 2008. If we think theology (i.e. the discourse about God) does not happen in a vacuum, if we think it is affected by, and is also affecting its context, then theology must have a part to play in the political discourse. If we think everything related to our human condition is affecting our understanding and our talk about God, then all theology has to be political in the most inclusive sense of the word. In this article the intention is to test major theological terms against the situation we are faced with in our society, which is recovering from an economic collapse. Thus the question: to what extent are key theological terms useful when we need to address the outgrowth of social injustice and self-inflicted economical catastrophe?     

‘An Angel Directs the Storm’: The Religious Politics of American Neoconservatism

Abstract

In his inaugural speech, President George W. Bush suggested that the mission of America to spread freedom and democracy in the world is a divinely authored mission. The intention first announced in Bush's inaugural to globalize an American Christian vision of freedom and democracy, and of free market capitalism, reflects the theological underpinnings of the neo-conservativism of the Bush administration. In this article I trace the remarkable continuities between the neo-conservative political theology of Bush and his acolytes and more mainstream Niebuhrian approaches to democracy and the ‘manifest destiny’ of America. I then subject the emergence of an American imperium, and the political theology associated with it, to a critique in dialogue with early Christian critics of Roman Empire, and with the Christian pacifist tradition as recently retrieved by North American theological ethicists John Howard Yoder and Stanley Hauerwas.     

Radiocarbon dates as data: quantitative strategies for estimating colonization front speeds and event densities

Archaeological analysis of large-scale prehistoric population history requires us to estimate rates of spatial spread during dispersals, and rates and magnitudes of temporal contraction during crashes. Using OxCal’s MCMC sampling routine, I introduce and demonstrate a simple and easily implemented method of estimating front speeds that takes due account of the uncertainty in the archaeological data (in both dates and distances), and argue that this method is more appropriate than those most often used in front speed estimation at present. I also propose a simple and easily implemented method of estimating event densities as a demographic proxy, as an alternative to summed calibrated probability distributions. I argue that this alternative is a significantly better technique, and show that its use also enables us to identify individual archaeological dates that are exerting particularly strong influence on the results, so that we can efficiently allocate our attention when assessing the possible effects of exogenous sampling uncertainty. To illustrate these methods I re-analyse two published datasets relating to the early Paleoindian colonization of North America. My results with the new technique indicate that even with a very noisy dataset, there was clear evidence in the framework of the INTCAL04 calibration curve for a drastic reduction in archaeological event densities following the Younger Dryas onset, followed by a prolonged period of reduced human activity, and a possible renewed phase of rapid growth after the Younger Dryas termination and onset of the Holocene. However, the revised estimate of the Younger Dryas marine reservoir offset in the INTCAL09 calibration curve for ∼12,550–12,900 cal BP changes the picture significantly, by flattening the peak in Clovis-age events and pushing it forward in time into the early Younger Dryas itself.     

THE CRITICAL THEORY OF HISTORY: RETHINKING THE PHILOSOPHY OF HISTORY IN THE LIGHT OF KOSELLECK'S WORK

There are many ways to consider the philosophy of history. In this article, I claim that one of the most viable approaches to the philosophy of history today is that of critical theory of history, inspired by Reinhart Koselleck. Critical theory of history is based on what I call known history, history as it has been established and expounded by historians. What it contributes—its added value, so to speak—is a reflection on the categories employed to think about historical experience at its different levels, not only as a narrative but also as a series of events: their origins, contexts, terminology, functions (theoretical or practical), and, finally, eventual relevance.     

My Paradigm or Yours? Alternative Development,Post-Development,Reflexive Development

Alternative development has been concerned with alternative practices of development—participatory and people-centred—and with redefining the goals of development. Mainstream development has gradually been moving away from the preoccupation with economic growth toward a people-centred definition of development, for instance in human development. This raises the question in what way alternative development remains distinguishable from mainstream development—as a roving criticism, a development style, a profile of alternative positions regarding development agency, methodology, epistemology? Increasingly the claim is that alternative development represents an alternative paradigm. This is a problematic idea for four reasons: because whether paradigms apply to social science is questionable; because in development the concern is with policy frameworks rather than explanatory frameworks; because there are different views on whether a paradigm break with conventional development is desirable; and finally because the actual divergence in approaches to development is in some respects narrowing. There is a meaningful alternative development profile or package but there is no alternative development paradigm—nor should there be. Mainstream development is not what it used to be and it may be argued that the key question is rather whether growth and production are considered within or outside the people-centred development approach and whether this can rhyme with the structural adjustment programmes followed by the international financial institutions. Post-development may be interpreted as a neo-traditionalist reaction against modernity. More enabling as a perspective is reflexive development, in which a critique of science is viewed as part of development politics.     

Care‐full Justice in the City

Feminist theorists in geography and beyond have long been calling for an ethic of care to be considered alongside justice as a normative ideal that can assist us in repairing our world. In urban theory this call has largely remained unheard as an ethic of care remains absent from theorisations of what comprises a just city. In this paper I argue for care to be considered alongside justice as an equally important ethic in our search for justice in the city. I develop the concept of care‐full justice, which assists us in negotiating the inherent tension between the normative and situated in the search for the ideals, and actually existing expressions, of justice and care in the city. I demonstrate the generative potential of this concept and argue that it enables us to re‐think what cities can be and to reveal times and places where this is the case.     

WIPING THE BLOOD OFF ABORIGINALITY: THE POLITICS OF ABORIGINAL EMBODIMENT IN CONTEMPORARY INTELLECTUAL DEBATE

I had to meet the white man's eyes. An unfamiliar weight burdened me. In the white world the man of colour encounters difficulties in the development of his bodily schemes … I was battered down by tom-toms, cannibalism, intellectual deficiency, fetishism, racial defects … I took myself off far from my own presence … What else could it be for me but an amputation, an excision, a haemorrhage that splattered my whole body with black blood? (Fanon 1968)     

Cancer, quackery and the vernacular meanings of hope in 1950s America

Hope was central to cancer control in twentieth-century America. Physicians placed great store in its power to persuade people to seek medical help as early as possible in the development of the disease, when it was most amenable to treatment; to maintain patients' loyalty through what could be a long, painful and uncertain course of therapy; and to encourage doubts about alternative healers. Some also argued that hope could have beneficial therapeutic and psychological effects for patients. However, we know very little about its meanings for the public. Focusing on a large collection of letters written to the Food and Drug Administration in the 1950s concerning an anti-quackery campaign, this article explores how men and women responded to the competing messages of hope promoted by orthodox cancer organizations and by alternative healers. It asks: What did hope mean to such men and women? How did they construct this meaning? How did they decide which treatments were hopeful and which were not? And, how did they use hope to imagine the social world of cancer? In short, this article explores the vernacular meanings, epistemologies, and imaginative uses of hope among Americans in the mid-twentieth century.     

Teaching monastic masculinity with the Colloquy of Ælfric of Eynsham

I focus on the Colloquy of Ælfric of Eynsham to show how it contributed to gender formation by teaching boys not only Latin, but also what it meant to be a man of the monastery. I discuss how the professions the boys role-played encouraged them to think of the monk as the most masculine option, and how verbal experimentation allowed their violent impulses to be redirected from physical towards intellectual outlets. In doing so, I reveal the rhetorical strategies used to construct collective gendered identities, which separated different types of men and the role of animals in this process.     

THE END OF AMERICA: THE BEGINNING OF CANADA -A REPLY TO THE COMMENTARY

I presented 'The End of America: The Beginning of Canada' as a speculative piece of geographical interpretation. Judging by the length of the foregoing commentary and the number of written responses I have personally received, it is evident that my speculations have aroused considerable interest. I welcome the opportunity to clarify my argument. Rather than replying point by point to all the issues raised in the commentary, I will focus my remarks on what I take to be the central objection.     

The Myth of “Broken Britain”: Welfare Reform and the Production of Ignorance

Abstract: This article takes on the challenge of what Robert Proctor calls “agnotology” (the study of ignorance) to analyse the current assault on the British welfare state by think tanks, policy elites and conservative politicians. The assault is traced back to the emergence of the Centre for Social Justice think tank, founded in 2004 by the current Work and Pensions Secretary Iain Duncan‐Smith. I argue that a familiar litany of social pathologies (family breakdown, worklessness, antisocial behaviour, personal responsibility, out‐of‐wedlock childbirth, dependency) is repeatedly invoked by the architects of welfare reform to manufacture ignorance of alternative ways of addressing poverty and social injustice. Structural causes of poverty have been strategically ignored in favour of a single behavioural explanation—“Broken Britain”—where “family breakdown” has become the central problem to be tackled by the philanthropic fantasy of a “Big Society”. My agnotological approach critically explores the troubling relationship between (mis)information and state power.     

The Meanings of Lesbianism in Post-War America

I had been a closet gay before I got married, about 1948, which means I had a relationship with a woman, and I'd been in love with her but I thought I was the only person in the world. There was no others in the world. I had never read a gay book. I didn't even know the word ‘gay’… I didn't know the word ‘lesbian’… And I really believe that women used to dress mannish simply to get you to know who they were … In those days it was very important.¹