The book argues that the frontier, usually associated with the era of colonial conquest, has great, continuing and under explored relevance to the Caribbean region. Identifying the frontier as a moral, ideational and physical boundary between what is imagined as civilization and wilderness, the book seeks to extend frontier analysis by focusing on the Eastern Caribbean multi island state of St. Vincent and the Grenadines. The continuing relevance of the concept of frontier, and allied notions of civilization and wilderness, are illuminated through an analysis of the ways in which SVG is perceived and experienced by both outsiders to the society and its insiders. Using literary sources, biographies and autobiography, the book shows how St. Vincent is imagined and made sense of as a modern frontier; a society in the balance between an imposed civilized order and an untameable wild that always encroaches, whether in the form of social dislocation, the urban presence of the ‘Wilderness people’ or illegal marijuana farming in the northern St. Vincent hills. The frontier as examined here has historically been and remains very much a global production. Simultaneously, it is argued that contemporary processes of globalization shape the development of tourism and finance sectors, as well as patterns of migration, they connect to shifting conceptions of the civilized and the wild, and have implications for the role of the state and politics in frontier societies.
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.
This book explores modernity, the disciplines, and their interplay by drawing in critical considerations of time, space, and their enmeshments. Based in anthropology and history, and drawing on social-political theory (as well as other, complementary, critical perspectives), it focuses on socio-spatial/disciplinary subjects and hierarchical-coeval tousled temporalities. The spatial/temporal templates reveal how modern enticements and antinomies, far from being analytical abstractions, intimate instead ontological attributes and experiential dimensions of the worlds in which we live, and the spaces and times that we inhabit and articulate. Then, the book considers the oppositions and enchantments, the contradictions and contentions, and the identities and ambivalences spawned under modernity. At the same time, rather than approach such antinomies, enticements, and ambiguities as analytical errors or historical lacks, which await their correction or overcoming, it attempts to critically yet cautiously unfold these elements as constitutive of modern worlds. The book draws on social theory, political philosophy, and other scholarship in the critical humanities in order to make its claims concerning the mutual binds between everyday oppositions, routine enchantments, temporal ruptures, and spatial hierarchies of a modern provenance. Then, it turns to issues of identity and modernity. Finally, the book explores the terms of modernism on the Indian subcontinent.
single account that both illuminates basic principles and provides practical
guidance permit him to consider with an open mind all of the fundamental
questions that can emerge from a concern for democratic inclusion?
Consider now something that Bauböck
wants to exclude in the name of democratic inclusion: global democracy. He says
explicitly at the end of section 2.1 that the ideas
advanced in that section
notions are applied enables a dialogue, not only among individual island
states in the Caribbean, but with anywhere else globally that has a
frontier, and thus affords the opportunity to participate more fully in
the world-wide debate on globalisation – one that defines our
times and will continue to do so for the foreseeable future. A frontier
perspective that alters and enlarges the frame of analysis to include
What does race have to do with the Yugoslav region?
paradox is all the greater because, ever since the 1990s, south-east European cultural critique has been deeply informed by a translation of postcolonial theory into a way of explaining the historic and present-day structural peripheralisation of the region and its people. And yet, in domains from everyday cultural artefacts to often-forgotten nodes of transnational history, the Yugoslav region has been as entangled in global ‘raciality’ as any other part of the planet.
These entanglements, moreover, have created conditions for shifting, ambiguous
‘translated’ into the region before and during state socialism, explain the region's ambiguous position towards race in postsocialism and the confusion that trying to position the region in global racial politics can often cause. The Yugoslav region is not an anomaly or an exception when it comes to race; it reflects the same ‘translations’ of race that structure the rest of the world.
And yet, despite important research on ‘race’ and whiteness in the region (e.g. Bjelić 2009 ; Kilibarda 2010 ; Longinović 2011 ; see also Imre 2005 ; Todorova 2006
inclusion conceptually presupposes boundaries. Boundaries can
always be stretched to include whatever has been initially left outside: after
including all human beings in a global demos, one might consider including
animals, all living organisms, or even inanimate things that humans attribute
value to and – why not? – immaterial ones such as ideas. My point
is rather that questions about inclusion belong to the stuff of which
democratic politics is
other open questions in the study of the region through the lens of ‘race’. Both the transnational histories of popular music's globalised production and circulation, and the narratives and fantasies of identity revealed in its audiovisual and embodied dimensions, are encounters with and often reconstructions of global formations of race, where musicians, media workers and listeners–viewers respond to music from outside the region and participate in musical cultures grounded inside it. It is integral within what Gloria Wekker ( 2016 : 2), showing how to study race and
post-Yugoslav identifications with cultural racism went back too far simply to be ‘consequences’ of postsocialism, the region's violently inverted geopolitical position after 1990 still shaped what form they took. The ethnopolitical violence that political entrepreneurs, paramilitaries and organised criminals stimulated as the Yugoslav regime collapsed left a country that had imagined itself a hub of East–West–South co-operation, and a society that had believed Yugoslavs enjoyed greater global mobility than citizens of either East or West (Jansen 2009 ), subject to