Negotiating the inhuman: Bakhtin, materiality and the instrumentalization of climate change

The article argues that the work of literary theorist Mikhail M. Bakhtin presents a starting point for thinking about the instrumentalization of climate change. Bakhtin’s conceptualization of human–world relationships, encapsulated in the concept of ‘cosmic terror’, places a strong focus on our perception of the ‘inhuman’. Suggesting a link between the perceived alienness and instability of the world and in the exploitation of the resulting fear of change by political and religious forces, Bakhtin asserts that the latter can only be resisted if our desire for a false stability in the world is overcome. The key to this overcoming of fear, for him, lies in recognizing and confronting the worldly relations of the human body. This consciousness represents the beginning of one’s ‘deautomatization’ from following established patterns of reactions to predicted or real changes. In the vein of several theorists and artists of his time who explored similar ‘deautomatization’ strategies – examples include Shklovsky’s ‘ostranenie’, Brecht’s ‘Verfremdung’, Artaud’s emotional ‘cruelty’ and Bataille’s ‘base materialism’ – Bakhtin proposes a more playful and widely accessible experimentation to deconstruct our ‘habitual picture of the world’. Experimentation is envisioned to take place across the material and the textual to increase possibilities for action. Through engaging with Bakhtin’s ideas, this article seeks to draw attention to relations between the imagination of the world and political agency, and the need to include these relations in our own experiments with creating climate change awareness

Simulacral, genealogical, auratic and representational failure: Bushman authenticity as methodological collapse

This article engages with the concept of authenticity as deployed in anthropology. The first section critiques authenticity as a simple reference to cultural purity, a traditional isomorphism or historical verisimilitude or as an ‘ethnographic authenticity’. Demarcation of authenticity must take into account philosophical literature that argues that authenticity is an existential question of the ‘modern’ era. Thus, authenticity is offered to us as individuals as a remedy for the maladies of modernity: alienation, anomie and alterity. Authenticity is then discussed as a question of value within an economy of cultural politics that often draws on simulacra, creating cultural relics of dubious origin. The final section discusses various methodological failures and problematiques that are highlighted by the concern for, and scrutiny of, authenticity. The first is the simulacral failure. The subjects of anthropology are mostly real flesh-and-blood people-on-the-ground with real needs. In contrast is the simulacral subject, the brand, the tourist image, the media image or the ever-familiar hyper-real bushmen. Lastly, the article considers what Spivak calls ‘withholding’ – a resistance to authentic representation by the Other. Resistance suggests a need for a radically altered engagement with the Other that includes both a deepening, and an awareness, of anthropology as a process of common ontological unfolding

Social cartographies as performative devices in research on higher education

In this article, we review social cartography as a methodological approach to map and collectively engage diverse perspectives within the study of higher education. We illustrate the uses of this approach by drawing on our own experiences engaging it as part of an international research project about the effects of the convergence of globalization and economic crises in higher education. We offer several examples of how social cartography can enable agonistic collaboration amongst existing positions, as well as open up new spaces and possibilities for alternative futures in higher education

Deconstructive discourse analysis: extending the methodological conversation

Discourse analysis is increasingly becoming a methodology of preference amongst qualitative researchers. There is a danger, however, of it being viewed as a bounded and uncontested domain of research practice. As discourse analysis is inextricably linked with theoretical issues, it is a dynamic practice that is constantly in a process of revision. In this paper I reflect on some of the conceptualisations undergirding the notion of discourse – conceptualisations that have important implications in terms of how the practice of discourse analysis proceeds. I highlight some of the dualisms that may plague discourse analysis, and offer some solutions to these. Finally, I outline the deconstructive discourse analysis that I utilised in my doctoral work. The purpose of the latter is not to provide a recipe of methodology, but to illustrate how elements of various theorists’ work (in this case Foucault, Derrida and Parker) may be profitably drawn together to perform specific discourse analytic work.Rhodes Universit

Disenchanting secularism (or the cultivation of soul) as pedagogy in resistance to populist racism and colonial structures in the academy

This paper explores pedagogic strategies for resisting the racism of contemporary populism and age-old coloniality through challenging secularism in the academy, especially in social theory. Secularism sustains racism and imperialism in the contemporary academy and is inscribed, in part, through the norms of social theory. Post-secular social theory has been positioned by some as the decolonial answer, but often replicates the most problematic aspects of secularism. Whereas post-secularism affirms the previously denigrated side of the secular vs religious dualism, I am more interested in unworking those classificatory schemas, setting the critical thought of religious teachers in relation with ‘secular’ social and political theorists such that boundaries erode. The ambition in this is to resist the hierarchical orderings of knowledge that pit Islamic, indigenous, and feminised subjectivity as backwards, dangerous or intrinsically inferior to secular, Christian, rational knowledge. It is also to disenchant the secular Gods (progress, money, growth, health) and hold open space for critical play in relation to the transcendental - to create a permissive, legitimising, space for students’ spiritual dimension, conocimiento, or the cultivation of soul. The paper draws theoretical inspiration from Gloria Anzaldúa, Gayatri Chakravorty Spivak, and Sylvia Wynter. It also draws on a practical experiment in disenchanting secularism through teaching an undergraduate module in social theory called Capitalism and Religion