9 research outputs found
How art constitutes the human : aesthetics, empathy, and the interesting in autofiction
This chapter examines âgraphic autofictionâ in Lynda Barryâs One! Hundred! Demons! (2002) and What It Is (2009) and Phoebe Gloecknerâs A Childâs Life and Other Stories (2000) and The Diary of A Teenage Girl: An Account in Words and Pictures (2002), demonstrating how it allows feminist performances that visualize cartoonistsâ authentic experiences of sexual and other forms of trauma. The chapter makes a valuable contribution to current debates on autofiction by moving beyond its literary expressions and investigating how the hybrid medium of comics accommodates the genre and how that, in its turn, complicates the representation of trauma. It also proposes that âgraphic autofictionâ allows the formation of feminist counter-narratives to the silencing of female abuse victims and the latterâs representation beyond victimhood
On the Coloniality of Modern Law
The article investigates modern law in its colonial career as it consisted in two paradoxical itineraries. Colonial rule developed under the auspices of governing through modern positive law as it claimed independence from religion and the administration. But the colonies also surfaced as zones of lawlessness, administrative measures, arbitrariness and excessive exceptions. Rather than posit the second itinerary as exceptional to the general first one, notwithstanding how constitutive the exception may be of the rule, this article examines a number of legalities that exemplified these two itineraries in colonial Egypt and theorizes them as co-existing modalities of juridical power that shared similar objectives and fields of intervention. In particular, under historical investigation are legalities that managed agricultural labor through penal/administrative measures. It is argued that these legalities co-existed with positive and liberal legal institutions. Agricultural legalities were âpervasive legalities,â enhancing modern positive lawâs production of a gapless legal order that aspired to capture limitless terrains of social life. This legal history reveals that the hallmark of modern colonial law did not consist in substituting a regime of separation of powers and codification for that of pre-colonial fusion or administrative legalities. Rather, the historical achievement of modern law consisted in its âelastic positivism,â that is to say, in wedding positive law to pervasive legalities as both served to dominate the social: the first from the independent terrain of codified law and the second from the material domains of social life. This hallmark of gaplessness and pervasiveness is what made modern law fit for colonial rule
Nakba : Palestina, 1948, y los reclamos de la memoria
Una mujer. Palestina. Un cuerpo sufriente ante el horror. Una mujer tapando su boca. Una mujer en un campo de refugiados bombardeado. Una mujer en un lugar: en el campo BaqÂŽa, Jordania. Una mujer y una fecha. Un color, sepia. Una palabra: NAKBA. Una ausencia: la tierra. Un trabajo colectivo: la memoria palestina.
Mentado cuando Ahmad H Saadi y Lilia Abu-Lughod se encontraron en el funeral de Ibrahim, su padre, en Jaffa, quien en el fin de su vida ejerciĂł el derecho de retorno. "El retornĂł, dijo el poeta Mahmoud Darwish en el funeral, para plantar en ella el ĂĄrbol del conocimiento y el Ă©l era ese ĂĄrbol. El naciĂł en Jaffa y a Jaffa retornĂł, para permanecer allĂ por la eternidad, cerca del ĂĄrbol del paraĂso".
No todos los libros merecen el mismo lugar en la historia de la humanidad. En particular, Nakba. Palestina, 1948 y los reclamos de la memoria posee el valor testimonial de una fecha, igualmente traumĂĄtica para Palestina y para la humanidad: el 15 de mayo de 1948.
Ahmad H Saadi y Lilia Abu-Lughod nos recuerdan que la Nakba es el punto al que retornan los palestinos a cierta edad, que la Nakba no estĂĄ finalizada todavĂa. Ella es la piedra de toque de la esperanza de cada palestina y palestino que ansĂa retornar a su hogar
'Burqa avenger': law and religious practices in secular space
The current debate over the hijab is often understood through the lens of a âclash of civilizationsâ between a tolerant âsecularâ âWestâ and a chauvinist âreligiousâ âEastâ. The article argues that this polarization is the result of a specific secular semiotic understanding of religion and religious practices which is nowadays embedded in western law. In my analysis, secularâs normative assumptions, played around the control of womenâs bodies and the definition of religious symbols in the public sphere, work as a marker of âcitizenshipâ and âracialized religious belongingâ. Through womenâs bodies, western/secular law creates a link between gender, religion, ethnicity and belonging which forms a specific law and religious subject. Thus, secularism emerges not as the separation between private and public, state and religion, but as the reconfiguration of religious practices and sensitivities in the public secular space through the control of the visible