drives a wedge between norms of legitimate care and norms of legitimate violence, but the reality is the liberal era manifested suffering, cruelty, killing and deprivation on a huge scale alongside extraordinary productivity and progress. This juggernaut of modernity opened up societies, constructed a field for exploration and experiment, delivered copious casualties, human brutality and cruelty and so brought with it, as the accompaniment to liberal-capitalist progress, an array of ministers who would tend to the souls, the bodies and the
serves two purposes. First, comparing two phenomena helps us to better understand each phenomenon individually, and foregrounding the differences between them serves to illuminate the inclusions and exclusions in each field of practice. Second, in drawing attention to a distinction that is mostly uncritically accepted, the comparison aims to stimulate a conversation about its appropriateness. A small body of literature asks why each of these fields of practice – staff
, body armour, fortified compounds or maintaining a low profile. Figure 1 The security triangle Source: Van Brabant (2001 : 27). The overarching question at stake is: how can and should humanitarian actors grapple with insecurity? Looking at this question in conceptual terms, there are two broad options. On the one hand, humanitarians can confront threats. Such measures aim to reduce operational risks by engaging with, and shaping the perceptions and incentives of, external actors present in the field environment. ‘Acceptance’ and ‘deterrence’ fall
housing reconstruction grant conditions (NRA). Deviation from these would require additional engineering design, which is largely unattainable for the affected households. This has the potential to disrupt restoration of family livelihoods and rural economy. This has very serious implications in a country where many able-bodied youth and men have migrated abroad in search of jobs or are employed as migrant workers, leaving the burden on women-headed households to sustain themselves and their families with home-based income generation activities. Repair and retrofit
to Belgian Refugees during the First World War ’ Immigrants & Minorities: Historical Studies in Ethnicity, Migration and Diaspora , 34 : 2 , 101 – 12 . Jenkinson , J. (ed.) ( 2018 ), Belgian Refugees in First World War Britain ( London : Routledge ). Kaplan , D. ( 1988 ), Lewis Hine in Europe: The Lost Photographs ( New York : Abbeville Press ). Kind-Kovács , F. ( 2016 ), ‘ The Great War, the Child's Body and the American Red Cross ’, European Review of History: Revue Européenne d'histoire , 7486 , March , 1
‘guinea pigs’. The rumour that the second dose of the J&J vaccine had been replaced with a COVID-19 vaccine communicated deeper anxieties that trials were a business opportunity for pharmaceutical companies, a shadowy elite and former colonisers to test new treatments on African bodies. In reality, as political scientist Fred Eboko (2020) stressed, Africa is in fact the ‘least sought out’ location for clinical trials: in 2017, 57 per cent of clinical trials were conducted
digital identity. This focus is intertwined with a rhetoric of empowerment for refugees. UNHCR posits that digital identity provides internet access, mobile phones and connected services, and that it is through this digital inclusion that ‘empowerment passes through’ ( UNHCR, 2018 : 2). At the same time that proponents of digital humanitarianism and innovation point out its virtues and vast potential, a now well-established body of literature focuses on
professional bodies in the UK, and some social scientists argue that paying one’s informants may introduce various biases, and coerce vulnerable people into participating (for a summary, see Cajas and Pérez, 2017 ). However, giving gifts and money to informants has long been a common practice in anthropological research. Holding researchers and research subjects accountable to lofty standards of altruism overlooks that both parties may establish complicated, and often long
This book looks at sovereignty as a particular form of power and politics. It shows that the fate of bodies in the transition from life to death can provide a key to understanding fundamental ways in which sovereignty is claimed and performed. The contributions analyse (post-)conflict as well as non-conflict contexts, which too often are studied in isolation from one another. Focusing on contemporary issues rather than the equally important historical dimensions, they all grapple with the questions of who governs the dead bodies, how, why and with what effects. The book analyses how dead bodies are placed and dealt with in spaces between competing, overlapping and nested sovereign orders, under normal as well as exceptional conditions. It looks at contributions that draw on psychoanalysis, critical theory, the structuralist-functionalist anthropology of burial rituals and recent ideas of agency and materiality. The book first explains the efforts of states to contain and separate out dead bodies in particular sites. It explores the ways in which such efforts of containment are negotiated and contested in struggles between different entities that claim the dead bodies. The book then shows how entities that claim sovereignty produce effects of sovereignty by challenging and transgressing the laws regarding the legitimate use of violence and how dead bodies should be treated with dignity.
Dance has always been a method of self- expression for human beings. This book examines the political power of dance and especially its transgressive potential. Focusing on readings of dance pioneers Isadora Duncan and Martha Graham, Gumboots dancers in the gold mines of South Africa, the One Billion Rising movement using dance to protest against gendered violence, dabkeh in Palestine and dance as protest against human rights abuse in Israel, the Sun Dance within the Native American Crow tribe, the book focuses on the political power of dance and moments in which dance transgresses politics articulated in words. Thus the book seeks ways in which reading political dance as interruption unsettles conceptions of politics and dance.