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P. ( 2012 ), ‘ Bioexpectations:
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Experiments and New Figurations of Science and Politics in Postcolonial
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12 : 44
This book explains theoretical work in postcolonial and postsocialist studies to
offer a novel and distinctive insight into how Yugoslavia is configured by, and
through, race. It presents the history of how ideas of racialised difference
have been translated globally in Yugoslavia. The book provides a discussion on
the critical race scholarship, global historical sociologies of 'race in
translation' and south-east European cultural critique to show that the
Yugoslav region is deeply embedded in global formations of race. It considers
the geopolitical imagination of popular culture; the history of ethnicity; and
transnational formations of race before and during state socialism, including
the Non-Aligned Movement. The book also considers the post-Yugoslav discourses
of security, migration, terrorism and international intervention, including the
War on Terror and the refugee crisis. It elaborates how often-neglected aspects
of the history of nationhood and migration reveal connections that tie the
region into the global history of race. The book also explains the linkage
between ethnic exclusivism and territory in the ethnopolitical logic of the
Bosnian conflict and in the internationally mediated peace agreements that
enshrined it: 'apartheid cartography'. Race and whiteness remained
perceptible in post-war Bosnian identity discourses as new, open-ended forms of
post-conflict international intervention developed.
English translation alongside, connect the past to the present and act as the sonic background of the ethnographic material in the rest of the chapter. Alongside the use of imagery, they form part of an approach to critical race- and postcolonialstudies that foregrounds multiple ways of knowing and engaging with the social. Chambers and Cavallo have also argued that music is central to the construction of Neapolitan cultural identity, as the city is a crossroads and meeting place of different cultures and creolised histories (Chambers 2008 ; Chambers and Cavallo 2018
Recognition and Global Politics examines the potential and limitations of the discourse of recognition as a strategy for reframing justice and injustice within contemporary world affairs. Drawing on resources from social and political theory and international relations theory, as well as feminist theory, postcolonial studies and social psychology, this ambitious collection explores a range of political struggles, social movements and sites of opposition that have shaped certain practices and informed contentious debates in the language of recognition.
broader contexts of
anti-colonial nationalism as antecedents and legitimate elements of the
field. And to conceive of the field as the provenance of materialist, historicist critics as much as it is of textualist and culturalist critics. If we look at
the publication trajectory of postcolonialstudies since 1978, and confine
the glance only to metropolitan Anglophone academic publications within
cultural studies, we find that materialist contributions have been a significant and persistent element throughout this period.
The year 1989, for example, saw the publication
This book is about science in theatre and performance. It explores how theatre and performance engage with emerging scientific themes from artificial intelligence to genetics and climate change. The book covers a wide range of performance forms from the spectacle of the Paralympics Opening Ceremony to Broadway musicals, from experimental contemporary performance and opera to educational theatre, Somali poetic drama and grime videos. It features work by pioneering companies including Gob Squad, Headlong Theatre and Theatre of Debate as well as offering fresh analysis of global blockbusters such as Wicked and Urinetown. The book offers detailed description and analysis of theatre and performance practices as well as broader commentary on the politics of theatre as public engagement with science. It documents important examples of collaborative practice with extended discussion of the Theatre of Debate process developed by Y Touring theatre company, exploration of bilingual theatre-making in East London and an account of how grime MCs and dermatologists ended up making a film together in Birmingham. The interdisciplinary approach draws on contemporary research in theatre and performance studies in combination with key ideas from science studies. It shows how theatre can offer important perspectives on what the philosopher of science Isabelle Stengers has called ‘cosmopolitics’. The book argues that theatre can flatten knowledge hierarchies and hold together different ways of knowing.
Caribbean and in
Britain. At the intellectual level, I have become preoccupied by a
number of issues, explored here, that colonial and postcolonialstudies
have ignored or find difficulty in including in their grander analyses.
A commonplace of postcolonialstudies is the supposed subversiveness of
the colonial/postcolonial subject, through the tropes of mimicry,
cultural hybridity, and writing or speaking
’s issues per se. From such diverse and
relatively modest beginnings, postcolonialstudies of the woman-as-nation
have since travelled widely in feminist circles, and in productive, cross-border
ways. In view of this still-ramifying and, it should be said, still-contested interest, I feel it to be productive in this book to revisit and, variously, to elaborate,
modify and consolidate my own thinking (and thus my own original essays)
on the woman-nation topic. I also aim to do so within a more comparative,
cross-cultural frame than I have attempted before, in order
distrust of literature’
(Fletcher, 2011 : 23). Certainly in the Caribbean
there is limited crossover between those who study the
‘hard’ behavioural sciences and those in humanities. As
Fletcher points out, this divide impedes interdisciplinary research and
inhibits dialogue with related fields, for example postcolonialstudies.
Beyond the boundary observed by Fletcher, frontier
Where postcolonialism is neo-orientalist – the cases of Sarojini Naidu and Arundhati Roy
globalisation has produced a neocolonial dependency of the chaotic, helpless ‘rest’ on the rational/ised, masculine west.30 I do
not want to go as far as Dirlik in suggesting a knowing complicity between postcolonialstudies and global neocolonialism. I also do not wish to argue that
postcolonialstudies in some sense consciously does the ideological work of a
global free market, in which cultural diversity is restlessly de-contextualised
and commodiﬁed.31 Yet it does seem to me that postcolonial criticism is related
to, and representative of, the continuing dominance of the