Trouble with zombies: Bare life, Muselmanner and displaced people

This article considers the increase in media representations of zombies during the first decade of the 2000s. It argues that a connection can be read between the new preoccupation with zombies and anxieties over the apparent threat posed by those without rights attempting to enter Western countries. The article sets up a theoretical argument using the work of Giorgio Agamben. Taking on board Agamben's discussion of ‘bare life’, the article follows Agamben in making a link between this idea and the Muselmann, the Jew reduced to the walking dead in the concentration and death camps. For Agamben, bare life is central to the functioning of the modern state. The article suggests that bare life is a way of connecting the Muselmann with the zombie as that monster has been elaborated in films since George Romero's Night of the Living Dead (1968). Indeed, where Agamben argues that the werewolf was the characterising monster of the premodern era, this article argues that the zombie is the characterising monster of the modern era. The article goes on to make the connection between bare life, Muselmänner, zombies and displaced people, most commonly understood as asylum seekers

Razglobljeno vrijeme: vrijeme Drugoga – J. M. Coetzee: Čekajući barbare (1980)

In this article we analyze the novel Waiting for the Barbarians, by the South African writer John Maxwell Coetzee. We read the novel from the perspective of some ethical insights of Emmanuel Levinas and Jacques Derrida, associating them with the emphasized domination of the political in the novel. In this unequal relationship, however, political domination gradually cedes place to the ethical doing, the beginning of which is marked by aporia, that is, by an attempt to reconcile two irreconcilable perspectives: that of loyalty to political authority and that of individual responsibility for the other human being. When the latter takes place, the main character – the unnamed Magistrate – becomes an ethical subject. But this is not an easy process, and in order for this to happen, he must experience physical pain and risk his own life. In doing so, he undergoes the journey from a position of political power to complete disempowering. However, taking responsibility for the other is a much more complex and precarious process than Levinas would have it. As the Magistrate finds out from his own experience, physical suffering and the recognition of immediate death deprive the human being from the possibility of apprehending the world because the body is completely focused on the pain it suffers. Bodily integrity is a precondition of any moral concepts, and identification with the other through pain therefore rarely happens at the subject’s own will and much more often is a result of circumstances. In this particular novel, those circumstances are defined and imposed by politics

Uphold the nuclear weapons test moratorium

The Trump administration is considering renewing nuclear weapons testing (1), a move that could increase the risk of another nuclear arms race as well as an inadvertent or intentional nuclear war. Following in the long tradition of scientists opposing nuclear weapons due to their harmful effects on both humanity and the planet (2), we ask the U.S. government to desist from plans to conduct nuclear tests. During the Cold War, the United States conducted 1030 nuclear weapons tests, more than all other nuclear-armed nations combined (3). In 1996, the United States signed the Comprehensive Nuclear Test Ban Treaty (CTBT), agreeing not to conduct a nuclear weapons test of any yield (4). The United States has not yet ratified the CTBT but did spearhead the 2016 adoption of UN Security Council Resolution 2310, which calls upon all countries to uphold the object and purpose of the CTBT by not conducting nuclear tests (5). Eight of the nine nuclear-armed states, including the five permanent members of the UN Security Council, have observed a moratorium on nuclear testing since 1998 (3, 4). The ninth, North Korea, responding to international pressure, stopped testing warhead detonations (as opposed to missile flights) in 2017 (6). If the United States ratified the CTBT, joining the 168 countries who have already done so (4), there is a good chance that the other holdout countries would ratify the treaty as well (7)

Uphold the nuclear weapons test moratorium

The Trump administration is considering renewing nuclear weapons testing (1), a move that could increase the risk of another nuclear arms race as well as an inadvertent or intentional nuclear war. Following in the long tradition of scientists opposing nuclear weapons due to their harmful effects on both humanity and the planet (2), we ask the U.S. government to desist from plans to conduct nuclear tests. During the Cold War, the United States conducted 1030 nuclear weapons tests, more than all other nuclear-armed nations combined (3). In 1996, the United States signed the Comprehensive Nuclear Test Ban Treaty (CTBT), agreeing not to conduct a nuclear weapons test of any yield (4). The United States has not yet ratified the CTBT but did spearhead the 2016 adoption of UN Security Council Resolution 2310, which calls upon all countries to uphold the object and purpose of the CTBT by not conducting nuclear tests (5). Eight of the nine nuclear-armed states, including the five permanent members of the UN Security Council, have observed a moratorium on nuclear testing since 1998 (3, 4). The ninth, North Korea, responding to international pressure, stopped testing warhead detonations (as opposed to missile flights) in 2017 (6). If the United States ratified the CTBT, joining the 168 countries who have already done so (4), there is a good chance that the other holdout countries would ratify the treaty as well (7)

The Semiotic Fractures of Vulnerable Bodies: Resistance to the Gendering of Legal Subjects

While the turn to vulnerability in law responds to a recurrent critique by feminist scholars on the disembodiment of legal personhood, this article suggests that the mobilization of vulnerability in the criminal courts does not necessarily offer female drug mules a direct path to justice. Through an analysis of sentencing appeals of female drug mules in England and Wales, this article presents a feminist critique of the dispositif of the person and its relation to vulnerability. Discourses on drug mules’ vulnerability mobilize the trope of the colonial victim in need of protection, which is often translated into legal mercy. But mercy is rather an expression of biopower which inscribes not only fragility onto the bodies of drug mules by figuring them as exemplar paradigms of colonial subjectivity, but also reinvigorates the dispositif of gender implicit in the legal person. In this set-up, it would appear as if law and politics totalize the registers of life, in this case the contours of vulnerable body. The article suggests we must revisit the image of the wounded body in order to carve out a space for resistance. Drawing on Elaine Scarry and Judith Butler, it suggests vulnerable bodies are marked by a semiotic openness, which renders them subject to appropriation but also able to signify the precarity produced by the law through their resistance to representation