11 research outputs found
NAROD, MJESTO I NJEGOV GUBITAK: IDENTITET, TIJELO I ZEMLJOPIS U PALESTINSKOM SLUČAJU
Feminist theory has drawn attention to the centrality of gender in
the formation of national identities. However, the Palestinian crisis
cannot be understood solely through the gendered lens of national
identities or national narratives; rather, the problem is
geographical: is there any place for the Palestinian to be? The
phenomenon of Palestinian "disappearance" in any form other that
the specter of the terrorist is thus not simply a discursive effect that
might be addressed through more positive or complicated
representations of Palestinian presence; disappearance is also the
corporeal effect of placelessness, whereby the body with no place is
pressured to disappear.Feministička je teorija upozorila na središnju važnost roda u oblikovanju nacionalnih
identiteta. Međutim, palestinska kriza ne može se razumijevati samo iz rodne perspektive
kada su u pitanju nacionalni identiteti i nacionalne naracije. Problem je zemljopisne
naravi: ima li za Palestinca mjesta na kojem može biti? Fenomen palestinskog "nestanka"
iz bilo koje druge forme osim utvare terorista tako nije samo diskurzivni učinak kojemu bi
se moglo pristupiti pozitivnijim ili složenijim prikazbama palestinske nazočnosti;
nestanak je isto toliko tjelesni učinak gubitka mjesta, pri kojem se tijelo kojemu nema
mjesta prisiljava na nestanak
Argumentum ad misericordiam - the critical intimacies of victimhood
This article discusses the widespread use of victim tropes in contemporary Anglo-American culture by using cultural theory to analyse key social media memes circulating on Facebook in 2015. Since the growth of social media, victim stories have been proliferating, and each demands a response. Victim narratives are rhetorical, they are designed to elicit pity and shame the perpetrator. They are deployed to stimulate political debate and activism, as well as to appeal to an all-purpose humanitarianism. Victimology has its origins in Law and Criminology, but this paper opens up the field more broadly to think about the cultural politics of victimhood, to consider how the victim-figure can be appropriated by/for different purposes, particularly racial and gender politics, including in the case of Rachel Dolezal, and racial passing. In formulating an ethical response to the lived experience of victims, we need to think about the different kinds of critical intimacies
elicited by such media