Reassembling the political: the PKK and the project of radical democracy

One of the most important secular political movements in the Middle East, the Kurdistan Workers Party (PKK) underwent a profound transformation in the 2000s. What the PKK has experienced in this period was a comprehensive restructuration of its organization, ideology and political-military struggle, changing its course towards a project of radical democracy. In this article we explore the content of this new project, and its practical implications. Through this discussion, our study addresses a gap in Turkish and Kurdish studies. Only few studies deal explicitly with the political ideology of the PKK. The data for this article has been collected through a study of Öcalan’s defence texts and his ‘prison notes’, along with key PKK documents, such as congress reports, formal decisions and the writings of its cadre, such as Mustafa Karasu. We conclude that the project for radical democracy is based on the conception of ‘politics beyond the state, political organisation beyond the party, and political subjectivity beyond class’ and can have the opportunity to change the centralist tradition in Turkish political system as well as the statist and class reductionist political thought in the Left in Turkey

Environmental education: creative place-making in Papua New Guinea

This paper addresses how experience of environment may be an important stimulant in the creative process through which appropriate architectural place may be made. We will argue that with a better understanding of their own reactions in and to environments architectural students may be more sensitive to the effects of their architectural gestures on others. Accepting that such depth experiences are mirrored in archetypal forms and patterns in indigenous architectures, we will use as a case study the education of architects and the creation of architecture in Papua New Guinea [PNG]. We argue that an appropriate architecture, responsive to the locale of PNG, offers the antithesis of the often inappropriate internationalised architecture

Introduction: Anthropology, Collecting and Colonial Governmentalities

This special issue contributes to an emerging literature on the materialities of colonial government by considering the changing relations between practices of data collecting, styles of anthropological knowing and modes of governing which target the conduct of colonial and metropolitan populations. Drawing on comparative studies from Australia; the Australian administered territory of Papua; France; French Indo-China; New Zealand; North America and the UK; the papers consider the implications of different forms of knowledge associated with practices of collecting—anthropology, archaeology, folklore studies, demography—in apparatuses of rule in various late nineteenth and early twentieth-century contexts. This introduction outlines the rationale for the volume and elaborates the concept of “anthropological assemblage” which helps focus the authors' explorations of the socio-technical agencements which connected museum, field, metropolis and colony during this period. In doing so, it points towards a series of broader themes—the relationship between pastoral power and ethnographic expertise; the Antipodean career of the Americanist culture concept; and the role of colonial centres of calculation in the circulation of knowledge, practices of collecting and regimes of governing—which suggest productive future lines of inquiry for “practical histories” of anthropology

The hermeneutics of transpacific assemblages

This paper introduces the hermeneutics of globalisation to venture beyond political and economic overdetermination. More specifically, I set out to inspect the interpretive complexity of the hermeneutics of transpacific assemblages, namely the surplus of interpretations in a transforming world, which entangles linguistic, cultural, historical and political dimensions in a complex web of negotiations. This paper sets the theoretical and methodological scene for future research on particular empirical realities. The ultimate goal outlined here is the development of an understanding, explanation and critique of actually existing transpacific assemblages as lived and interpreted phenomena. I conclude by introducing the theme &lsquo;cultural heritage&rsquo; and its ongoing construction, deconstruction and reconstruction within and beyond museums to dissect the endless hermeneutic becoming, emerging and making of transpacific forms of life.<br /

Beyond ‘Natural’ and ‘Cultural’ Heritage: Towards an Ontological Politics of Heritage in the Age of Anthropocene

The critique of the separation of natural and cultural heritage is now well established. Rather than repeat arguments against what many would now acknowledge as an artificial separation, this paper considers the implications of working within the expanded field that is created for heritage when the dissolution of the boundaries between natural and cultural heritage is taken as given. I argue that embracing this dissolution allows us to reorient and reconceptualize heritage. Heritage is understood here as a series of diplomatic properties that emerge in the dialogue of heterogeneous human and non-human actors who are engaged in practices of caring for and attending to the past in the present. As such, heritage functions towards assembling futures, and thus might be more productively connected with other pressing social, economic, political, and ecological issues of our time. Indeed, we need not look far to comprehend alternative forms of heritage-making that already model such connectivity ontologies. Fundamental to understanding the value of these alternative heritage ontologies is the recognition of ontological plurality: that different forms of heritage practices enact different realities and hence work to assemble different futures. Following on from this point, I sketch out an ontological politics of and for heritage—a sense of how heritage could be oriented towards composing “common worlds” or “common futures”, whilst maintaining a sensitivity to the ways in which each domain of heritage relates to a particular mode of existence. At stake here is the acknowledgement that each such mode of existence produces its own particular worlds and its own specific futures. I do this within the context of a consideration of the implications of the recognition of a certain set of entanglements of culture with nature, the folding together of what we used to term the human and the non-human, which characterizes our contemporary moment. To illustrate these points, I introduce the framework for a new collaborative research program, “Assembling alternative futures for heritage,” which considers the implications of working across an expanded field of heritage practices and attempts to reconfigure the relationship between heritage and other modalities of caring for the future

Affordances of Historic Urban Landscapes: an Ecological Understanding of Human Interaction with the Past

Heritage has been defined differently in European contexts. Despite differences, a common challenge for historic urban landscape management is the integration of tangible and intangible heritage. Integration demands an active view of perception and human-landscape interaction where intangible values are linked to specific places and meanings are attached to particular cultural practices and socio-spatial organisation. Tangible and intangible values can be examined as part of a system of affordances (potentialities) a place, artefact or cultural practice has to offer. This paper discusses how an ‘affordance analysis’ may serve as a useful tool for the management of historic urban landscapes

On the Maintenance of Humanity: Learning from Refugee Mobile Practices

This CARGC Paper drew on Sheller’s Distinguished Lecture and presented a project in collaboration with Chinese artist Ai Weiwei and French curator Guillaume Logé. For many refugees, smartphones have become their most valuable asset. While theories of migration have long spoken of the “double absence” of migrants (both from their country of origin and from their host country), Sheller identified that certain researchers now allude to the “double presence” made possible by ICT. This paper explored the increasingly intrinsic overlap between physical and virtual mobility.https://repository.upenn.edu/cargc_papers/1004/thumbnail.jp

What is a Museum? Difference all the way down

The Mapping Museums research team recently compiled a dataset of UK museums in existence between 1960 and 2020. In doing so, we had to decide what should be counted as a museum. In this paper, we outline the approaches that we initially took to establish the criteria for selection: adopting a conventional museum definition, using key characteristics, and respecting the venue’s self identification; and we describe why they proved inadequate with respect to the heterogeneity of museum practice. We then explain how assemblage theory helped us conceptualize the complex realities of the museum sector and address the problem of selection. This approach has enabled us to develop a non-essentializing model of museums and to outline a more inclusive account of the UK museum sector

The Cosmological Liveliness of Terril Calder\u27s The Lodge: Animating Our Relations and Unsettling Our Cinematic Spaces

I first saw Métis artist Terril Calder\u27s 2014 stop-frame feature, The Lodge, an independently made, relatively small- budget film, at its premiere at the ImagineNative Film + Media Arts festival, held annually in Toronto, Canada. The feature-length animation played to a full house at the Light-box Theater downtown. Many were there to attend the five-day festival, which is dedicated to Indigenous media made by and for Indigenous people. Others were there because as members of Toronto\u27s general public they wanted to catch a movie during a night out in the city. Since then The Lodge has shown at various other independent venues. It isn\u27t what you might think of as commercial fare. Its audiences are not huge. However, for those who do view The Lodge, the film presents a creative space to rethink our sense of boundaries in a number of ways: boundaries between human/nonhuman, white/Indigenous, male/female, spectator/film-object. In this essay, I argue that the film is thus an invitation to question the naturalness of hegemonic identity assumptions that demarcate such boundaries. I interviewed Calder (via Skype and subsequent email correspondence) soon after I saw the film, and I situate a close textual analysis of the film within the context of her intent and the burgeoning scholarly dialogue between Indigenous studies and ecocritical studies. The scholarly dialogue, as Joni Adamson and I write in the introduction to our recent anthology, Ecocriticism and Indigenous Studies: Conversations from Earth to Cosmos (2016), argues for clear sighted understandings of multi-faceted human/more-than-human relationships that exist outside of binaries imposed by Western notions of progress . Similarly, Steven Loft, coeditor of Coded Territories: Tracing Indigenous Pathways in New Media Art, writes of an Indigenous media cosmology that is replete with life and spirit, inclusive of beings, thought, prophecy, and the underlying connectedness of all things and that is not predicated on Western foundations of thought (xvi). Calder extends such Indigenous worldviews of connectedness to cinema and animation in particular