Anthropology in conversation with an Islamic tradition : Emmanuel Levinas and the practice of critique

Funded by the Carnegie Trust for the Universities of Scotland This research was funded by the Carnegie Trust for the Universities of Scotland. I would like to thank Arnar Arnason, Alison Brown, Tim Ingold, Jo Vergunst, and the anonymous JRAI readers for their critical feedback, which greatly improved the quality and coherence of this article.Peer reviewedPostprin

Avatars of Eurocentrism in the critique of the liberal peace

Recent scholarly critiques of the so-called liberal peace raise important political and ethical challenges to practices of postwar intervention in the global South. However, their conceptual and analytic approaches have tended to reproduce rather than challenge the intellectual Eurocentrism underpinning the liberal peace. Eurocentric features of the critiques include the methodological bypassing of target subjects in research, the analytic bypassing of subjects through frameworks of governmentality, the assumed ontological split between the ‘liberal’ and the ‘local’, and a nostalgia for the liberal subject and the liberal social contract as alternative bases for politics. These collectively produce a ‘paradox of liberalism’ that sees the liberal peace as oppressive but also the only true source of emancipation. However, the article suggests that a repoliticization of colonial difference offers an alternative ‘decolonizing’ approach to critical analysis through repositioning the analytic gaze. Three alternative research strategies for critical analysis are briefly developed

Jean Briggs's Never in Anger as an Ethnography of Experience

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/66542/2/10.1177_0308275X9301300406.pd

Counterparts: Clothing, value and the sites of otherness in Panapompom ethnographic encounters

This is an Author's Accepted Manuscript of an article published in Anthropological Forum, 18(1), 17-35, 2008 [copyright Taylor & Francis], available online at: http://www.tandfonline.com/10.1080/00664670701858927.Panapompom people living in the western Louisiade Archipelago of Milne Bay Province, Papua New Guinea, see their clothes as indices of their perceived poverty. ‘Development’ as a valued form of social life appears as images that attach only loosely to the people employing them. They nevertheless hold Panapompom people to account as subjects to a voice and gaze that is located in the imagery they strive to present: their clothes. This predicament strains anthropological approaches to the study of Melanesia that subsist on strict alterity, because native self‐judgments are located ‘at home’ for the ethnographer. In this article, I develop the notion of the counterpart as a means to explore these forms of postcolonial oppression and their implications for the ethnographic encounter

Engaging with issues of emotionality in mathematics teacher education for social justice

This article focuses on the relationship between social justice, emotionality and mathematics teaching in the context of the education of prospective teachers of mathematics. A relational approach to social justice calls for giving attention to enacting socially-just relationships in mathematics classrooms. Emotionality and social justice in teaching mathematics variously intersect, interrelate or interweave. An intervention, usng creative action methods, with a cohort of prospective teachers addressing these issues is described to illustrate the connection between emotionality and social justice in the context of mathematics teacher education. Creative action methods involve a variety of dramatic, interactive and experiential tools that can promote personal and group engagement and embodied reflection. The intervention aimed to engage the prospective teachers with some key issues for social justice in mathematics education through dialogue about the emotionality of teaching and learning mathematics. Some of the possibilities and limits of using such methods are considered

Global inequality, human rights and power: a critique of Ulrich Beck's cosmopolitanism

This article is a critique of Ulrich Beck's advocacy of a cosmopolitan approach to global inequality and human rights. It is argued that cosmopolitanism does not bring a new and unique perspective on global inequality. In fact Beck's proposals on migration would reinforce inequality and anti-cosmopolitanism. It is argued that his `both/and' perspective on hybridization and contextual universalism is undermined by inequality, conflict and power that are glossed over in Beck's approach. I argue that human rights interventionism as advocated by Beck falls short of cosmopolitanism, in ways which are shown by qualifications about power and inequality that Beck himself makes in his arguments

Attitudes towards the ‘stranger’: negotiating encounters with difference in the UK and Poland

Due to recent intensification in international mobility in Europe, its citizens are exposed to a much wider range of lifestyles and competing attitudes towards difference. Individuals are, therefore, increasingly likely to encounter ‘strangers’ and are, therefore, required to negotiate discontinuities and contradictions between the values that are transmitted through different sites. In response, the article explores the concept of the ‘stranger’ through original data collected in the UK and Poland. The article highlights that the construction of who is a stranger depends on national historical contexts, core values and related visions of the society. The UK and Poland have very different histories and experiences with social diversity, impacting on the ways in which individuals negotiate strange encounters. In both countries, the ‘stranger’ is often seen in a negative way and in relation to the minority groups that are perceived to be visibly different, distinct or ‘unknown’ in contemporary times. In Poland, this is now largely articulated through sexual prejudice (homophobia), whilst in the UK, attitudes towards the ‘stranger’ are largely conveyed through religious prejudice (Islamophobia). As such, the article offers a means of understanding how encounters with difference ‘produce’ strangers in different contexts

“'Subaltern Victims’ or ‘Useful Resources”? Migrant Women in the Lega Nord Ideology and Politics"

Since the mid-2000s we have witnessed the emergence of a new phenomenon in several European countries: the mobilisation of issues of women’s rights and gender equality by populist radical right parties (PRR)1 in anti-immigration campaigns. Recent contributions have illustrated some aspects and contradictions of these phenomena, for instance in relation to the PRR parties’ embrace not only of women’s but also gay rights (Bracke 2011). Others have described the double standard applied to migrant men and women in the context of raising hostility towards the Muslim population, not only by PRR parties, but within the mainstream more generally; whereas Muslim men have been mostly described as representing a social and cultural danger to European societies as well as being inherently misogynist, Muslim women have been portrayed prevalently as victims to be rescued (Abu-Lughod 2013). Little however has been written on the gendered ideology and strategies of these parties, particularly when it comes to addressing the issue of migrant women. This chapter aims to address these gaps in the scholarly literature by focusing on the gendered dimensions of anti-immigration ideology, policy and politics in the case of the LN. In particular, we draw on the empirical findings of two research projects to analyse the instrumental mobilisation of women’s rights by the LN to stigmatise migrant, particularly Muslim, communities

The Third wave in globalization theory

This essay examines a proposition made in the literature that there are three waves in globalization theory—the globalist, skeptical, and postskeptical or transformational waves—and argues that this division requires a new look. The essay is a critique of the third of these waves and its relationship with the second wave. Contributors to the third wave not only defend the idea of globalization from criticism by the skeptics but also try to construct a more complex and qualified theory of globalization than provided by first-wave accounts. The argument made here is that third-wave authors come to conclusions that try to defend globalization yet include qualifications that in practice reaffirm skeptical claims. This feature of the literature has been overlooked in debates and the aim of this essay is to revisit the literature and identify as well as discuss this problem. Such a presentation has political implications. Third wavers propose globalist cosmopolitan democracy when the substance of their arguments does more in practice to bolster the skeptical view of politics based on inequality and conflict, nation-states and regional blocs, and alliances of common interest or ideology rather than cosmopolitan global structures