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Editor’s Introduction

Costa , D. and Sandstrom K . ( 2013 ), Paradoxes of Presence. Risk Management and Aid Culture in Challenging Environments , Humanitarian Policy Group ( London : Overseas Development Institute ). Duffield , M. ( 2010 ), ‘ Risk-Management and the Fortified Aid Compound: Everyday Life in Post-Interventionary Society ’, Journal of Intervention and Statebuilding

Journal of Humanitarian Affairs
Open Access (free)
Humanitarianism in a Post-Liberal World Order

looking on that the catastrophe has been contained . It is a kind of quarantine effect, whereby what frightens observers is the idea of uncontrolled, ongoing, unpredictable suffering. Humanitarians arrive to create a moment of ‘new normal’ where the flow has been stemmed, the hole plugged. The Ebola response is an example of this – the vast cost in life and suffering and the everyday life experiences of West Africans in the communities affected are all but invisible now because the breach was contained. What normal does is obscure and disguise

Journal of Humanitarian Affairs

is completely able to subject or subvert the other (1988: 217). This is not dissimilar to Scott’s conceptualisation of the pose, nor to Certeau’s notion of trickery. Mbembe also reminds us that ‘the ways in which societies compose and invent themselves in the present – what we could call the creativity of practice – is always ahead of the knowledge we can ever produce about them’ (Weaver Shipley 2010: 654, emphasis in the original). Any practice of resistance has to be understood as embedded in the practice of everyday life, without reducing 184 Resistance and

in Everyday resistance, peacebuilding and state-making
A view from below

throughout the social sciences, and especially from critical theorists, to connect the micro-dynamics of daily life with macro structures and processes, even as a way of embodying them (Bleiker 2000; Davies and Niemann 2009; Enloe 1989; Marchand 2000; Tickner 2005; Wilcox 2015). In peace and conflict studies, ‘practices’ and ‘everydayness’ have always been the epistemological choice. The emergence of peace and conflict was already a kind of ‘everyday turn’ against the focus of strategic studies of the 1960s and 1970s. In the 1980s, authors such as Andrew Mack, David Dunn

in Everyday resistance, peacebuilding and state-making
Open Access (free)
Resistance and the liberal peace: a missing link

resistance and state-making as a set of practices. Practices are understood, following Certeau and Scott, as a representation of the practical ways of dealing with the experience of domination in everyday life, as well as a reflection of millenarian practices of subordinate classes. Practices are the mechanisms, informalities and improvisations that allow for certain schemes to be put ‘in practice’ (Scott 1998: 6). Adler and Pouliot identify five characteristics that clearly convey this meaning. Practices: (1) are a ‘performance’, which is the doing or making of something

in Everyday resistance, peacebuilding and state-making

5 Everyday violence and Mai Mai militias in Eastern DRC What would you do if the state was a man? I’ll kill him.1 A From words to weapons lthough there were skirmishes, especially throughout the 1990s, Chapter 3 has already exposed how the first phase of the conflict was the defining moment in which the armed mobilisation of subordinate classes took place. The fact that the AFDL war was conducted under the guise of a national liberation movement and led by Laurent-Désiré Kabila succeeded in reviving the Mai Mai historical sentiment of fighting against

in Everyday resistance, peacebuilding and state-making

and of electricity are not isolated: this is the normal way that everyday life is approached across the DRC. Regarding services, others could be added, such as health. Health provision is a paradox because, as Zoë Marriage (2010) has observed, while a substantial amount of aid goes towards health services in DRC, it does not address the causes of the lack of a health service in the first place. Aside from the doctors per population ratio being 0.6 doctors per 1,000 inhabitants, infrastructures are either lacking or in very poor condition (Ngoma and Luzolo 2010

in Everyday resistance, peacebuilding and state-making

arena of freedom, it provides a safer audience among relative equals.2 The public transcript has several functions, including: concealment (hiding the nasty aspects 107 Everyday resistance, peacebuilding and state-making of power and elites’ disagreement), unanimity (giving a sense of agreement between elites and non-elites and denying dissent), euphemism and stigma (beautifying power and uglifying dissent) and public parade (dramatising the grandeur of power) (Scott 1990: 45–66). These functions are visible in that peacebuilding’s claim to authority is done by

in Everyday resistance, peacebuilding and state-making
From starving children to satirical saviours

daily life; within the UK, twenty-four million people log on to Facebook every day. 13 With the penetration of social networks into everyday life, NGOs now use online platforms as a tool to connect and communicate to ‘networked publics’. 14 In 2009, the introduction of Facebook ‘pages’ facilitated a space for organisations, including NGOs, to create public profiles. Facebook ‘pages’ mirror individual

in Global humanitarianism and media culture

understand how morality can be built in the space of consumption. 59 As Barnett et al. note, we need to speak of everyday consumption practices as ‘ordinarily ethical’, as practices through which we construct a life through negotiating practical choices about routine consumption. 60 While it is clear that childhood consumption requires a unique model of political consumerism, it also provides an important opportunity to explore a

in Global humanitarianism and media culture