The affordance of compassion for animals: a filmic exploration of industrial linear rhythms

Compassion is an emotion that could be useful for improving the lives of animals within the intensive and factory farming system (IFFS). Rhythms that exist within this system play a role in making compassion difficult to realize, which formulates the research question: How do the rhythms of the IFFS shape the affordance of compassion for animals? Drawing on a cultural mode of analysis informed by Henri Lefebvre’s work on rhythms, this paper explored the rhythms of three films that focus on the treatment of animals in this system: Meat; Our Daily Bread and Never Let Me Go. Industrial linear rhythms seem to compromise the compassion offered to animals in the IFFS by manipulating the cyclical rhythms of animals and animalized bodies from birth, through life and at death. Compassion for animals and animalized bodies in the IFFS, this paper concludes, is often provided in a piecemeal and localized manner

Post-humanitarianism: humanitarian communication beyond a politics of pity

This article offers a trajectory of humanitarian communication, which suggests a clear, though not linear, move from emotion-oriented to post-emotional styles of appealing. Drawing on empirical examples, the article demonstrates that the humanitarian sensibility that arises out of these emerging styles breaks with pity and privileges a short-term and low-intensity form of agency, which is no longer inspired by an intellectual agenda but momentarily engages us in practices of playful consumerism. Whereas this move to the post-emotional should be seen as a reaction to a much-criticized articulation between politics and humanitarianism, which relied on ‘universal’ morality and grand emotion, it is also a response to the intensely mediatized global market in which humanitarian agencies operate today. The article concludes by reflecting on the political and ethical ambivalence at the heart of this new style of humanitarian communication, which offers both the tentative promise of new practices of altruism and the threat of cultural narcissism

Arendt's 'conscious pariah' and the ambiguous figure of the subaltern

Hannah Arendt’s Jewish writings were central to her thinking about the human condition and engaged with the dialectics of modernity, universalism and identity. Her concept of the ‘conscious pariah’ attempted both to define a role for the public intellectual and understand the relationship between Jews and modernity. Controversially she accused Jewish victims of lack of resistance to the Nazis and argued that their victimization resulted from apolitical ‘worldlessness’. We argue that although Arendt’s analysis was original and challenging, her characterization of Jewish history as one of ‘powerlessness’ is exaggerated but, more importantly, her underdeveloped concept of ‘the social’ is insensitive to the complex modalities of resistance and consciousness among subaltern Jewish communities. Furthermore, her lack of interest in religious observance obscures the importance of Judaism as a resource for resistance. This is illustrated by the ‘hidden transcripts’ of Jewish resistance from the early modern period

Cosmopolitanism and Violence: The Limits of Global Civil Society

The problem of violence for social theory is not only a normative question which can be answered in political-ethical terms, but it is also a cognitive question relating to the definition of violence. This cognitive question is one of the main problems with the contemporary discourse of violence and it is this that makes the idea of a cosmopolitan public sphere particularly relevant since it is in public discourse that cognitive models are articulated. The real power of cosmopolitanism lies in communicative power, the problematizing, the reflexive transformation of cultural models and the raising of `voice'. Unless global civil society is based on a cosmopolitan political sphere there is the danger that it will be disembodied and helpless in the face of new forms of violence