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