3 Antisemitism, critical theory and the ambivalences of Marxism
Citizens, let us think of the basic principle of the
International: Solidarity. Only when we have established this life-giving
principle on a sound basis among the numerous workers of all countries will
we attain the great final goal which we have set ourselves. (Karl Marx
– a speech given following a congress of the First International, 8
Until the beginning of the twentieth century, in the Kabye country, some heads of enemies – those of men foreign to the group – were buried in a mound of earth referred to as hude, meaning ‘manure’. In each locality, this mound is situated inside a wooded sanctuary where the spirit of the mythical founding ancestor resides. In order to understand this practice, this article examines how it fitted within the overall logic of the male initiation cycle, contextualising it in relation to past and present practices. Because it was a highly ambivalent element of the bush, the head of an enemy renewed the generative power of this original ‘manure’ prodigiously, so as to ensure the group’s survival in their land. The burial of the heads of strangers appears to be an initiatory variant of other forms of mastery of the ambivalence of wild forces, entrusted in other African societies to the chief and his waste heap.
Communications and Philanthropy at the World University Service of Canada) explore past
and present traditions in the visual communication of Canadian NGOs.
Two overarching goals and concerns shape the discussions following in the essays and
conversations. One point this forum would like to put forward is that professional and
critical historical inquiry does have a fundamental institutional significance for
humanitarian organizations. Professional inquiry, it is true, often focuses more on the
The Visual Politics and Narratives of Red Cross Museums in Europe and the
United States, 1920s to 2010s
narratives. They stress the ambivalences,
struggles, and failures coming along with humanitarian work. The museum, as John
Pinder has put it, therewith offers a space ‘in which extreme violence is
historicized for the purposes of pedagogy and critical reflection’, prompting
visitors to ‘envisage more “civil” alternatives to the
cruelties that mark our past and present’ ( Pinder, 2018 : 484f).
Similar to museums in Washington DC and Castiglione, however, Geneva’s Red
US, a unipolar and even hegemonic power for much of the last three decades and the primary
liberal power in the international system. In terms of alternative rules, the
‘sovereignty trumps rights’ discourse has never been absent. It has been very
powerful in the case of the US itself – see US ambivalence about many human rights
treaties and the ICC, for example. But between the end of the Soviet Union in 1991 and the
intervention in Libya in 2011, the demands of both rights advocates and those arguing for
humanitarian intervention made their
resilience and the language of compassion. Finally, I analyse the ambivalence of this rhetoric that, in my research, works as a condition of possibility of the normalisation of the internal displacement in the life of Colombians.
Theoretical Background: What Is Humanitarianism?
Michael Barnett (2011) has created one of the main genealogies of humanitarianism. In his book Empire of Humanity: A History of Humanitarianism , he traces the main stages of this new governmental practice: an imperial humanitarianism from the early nineteenth century through World War II
Chikezirim C. Nwoke, Jennifer Becker, Sofiya Popovych, Mathew Gabriel, and Logan Cochrane
taken to the clinics when the parents notice slight symptoms/anomalies. These are some of the primary issues discussed in the support groups, noted a respondent. On the attitude of community members towards traditional medicine/self-medication, especially with respect to child illness, the responses held diverse, sometimes contradictory, opinions. While some expressed that the adoption of medicine has been rapid and high, many were less optimistic. The following comments show this ambivalence and contradictions:
People still practice such habits of giving their
Race Talk is about racism and multilingual communication. The book draws on original, ethnographic research conducted on heterogeneous and multiethnic street markets in Napoli, southern Italy, in 2012. Here, Neapolitan street vendors worked alongside migrants from Senegal, Nigeria, Bangladesh and China as part of an ambivalent, cooperative and unequal quest to survive and prosper. A heteroglossia of different kinds of talk revealed the relations of domination and subordination between people. It showed how racialised hierarchies were enforced, as well as how ambivalent and novel transcultural solidarities emerged in everyday interaction. Street markets in Napoli provided important economic possibilities for both those born in the city, and those who had arrived more recently. However, anti-immigration politics, austerity and urban regeneration projects increasingly limited people’s ability to make a living in this way. In response, the street vendors organised politically. Their collective action was underpinned by an antihegemonic, multilingual talk through which they spoke back to power. Since that time, racism has surged in Napoli, and across the world, whilst human movement has continued unabated, because of worsening political, economic and environmental conditions. The book suggests that the edginess of multilingual talk – amongst people diversified in terms of race, legal status, religion and language, but united by an understanding of their potential disposability – offers useful insights into the kinds of imaginaries that will be needed to overcome the politics of borders and nationalism.
and space as at once segregating yet binding these knowledge formations,
whose implications reach far beyond their purely disciplinary
configurations. On the other, I consider the presence of ambivalence and
ambiguity at the core of recent renovations of anthropology and history,
often overlooked by presumptions of progress in explanations of
disciplines and their makeovers. At stake in this discussion are the
but argues for the possibility of some kind of willed transformation of technology, which would be the solution to Marx’s paradox.
Feenberg’s concept of ambivalence is intended to grasp the fact that the critical theory of technology sits between broad questions concerning the character of a civilisation and specific ones concerning how things get done. Culture, he says, is embedded in technology, which it needs to survive and to sustain itself as such, while technology is profoundly rooted in culture, from which it takes its challenges and