‘Gutsy’ Decisions and Passive Processes

Abstract

The Obama administration has positioned itself against the militarized discourse of the Bush-era Global War on Terror (GWOT) by articulating a ‘return to the rule of law’. And yet, the figure of the US decision-maker remains as masculinized and militarily-oriented as ever. I demonstrate this seeming incongruity through an analysis of: first, the decision to render the Christmas Day (would-be) bomber of 2009 to the criminal justice system, a decision for which Obama was labelled ‘weak’ (hence feminine) on terrorism; and second, the killing of Osama bin Laden by the US Navy SEALs special operations team, a decision which reaffirmed Obama's warrior credentials, since it proved that he was the ‘strong’ (hence masculine) commander-in-chief. Both cases demonstrate that the hegemony of the masculine ‘warrior decision-maker’ remains privileged and facilitates the re-emergence of the GWOT ‘war machine’, despite the Obama administration's commitment to change.     

The House of Osama Bin Laden

In October 2002, Langlands and Bell spent two weeks traveling in Afghanistan researching the commission The Aftermath of September 11 and the War in Afghanistan for the Imperial War Museum, London.

Using a still and a digital video camera, Langlands and Bell recorded visits to numerous locations, including after a long and dangerous journey, the former home of Osama bin Laden at Daruntah, where he lived for a period in the late 1990s.     

George Thompson,transatlantic abolitionism,and Britain in the American Civil War

The British abolitionist George Thompson was an unequalled public face of the Northern states in Britain during the American Civil War. Capitalising on his reputation from decades of anti-slavery activism stretching back to the 1830s, Thompson lectured convincingly to a variety of British audiences on the emancipationist potential of the war, encouraging them to lend their support to the Northern cause. Revealing his continuing intellectual debt and personal connections to the American abolitionists around William Lloyd Garrison, this article uses Thompson’s activism to emphasise the continuing importance of transatlantic Garrisonian ideology and networks in a period that historians have previously characterised as a ‘rupturing’ in the movement.     

Polish-Jewish Relations 1903–1914: The View from the Chancellery

This article discusses Wajda’s discourse on class. First it identifies the most important problems the concept raises when applied to Wajda’s characters and narratives. Next, it discusses the director’s representation and evaluation of three types of characters: the intelligentsia, the working class, and individuals who fall in between these two groups. In addition, the article analyzes how the representation of class is influenced by Wajda’s attitude toward gender and ethnicity. It concludes that his attitude to the class system in Poland is conservative and identifies some of the factors that influenced him. This article is an exploration of these issues, rather than an analysis of his films. Priority is given to films set during and after the second World War.     

The First Person in Antislavery Literature: John Woolman,his Clothes and his Journal

In his lifetime John Woolman (1720–1772) drew attention to himself with his unusual behavior, his expressive demeanor and his clothes. He sought to become a ‘sign’ directing others toward a way of life without exploitation or slavery. After his death and the publication of his journal, he was celebrated as the most important figure in the campaign to turn the Quakers against slaveholding. Woolman's self-presentation, contemporary responses to him, and the posthumous commemoration of him provide an indication of the power and significance of personal narrative within Quakerism and in antislavery politics in Britain and America.     

So sorry,now please watch: Identifying image repair strategies,sincerity and forgiveness in YouTubers’ apology videos

Many professional and amateur YouTubers are apologizing for their past and current behaviors, which led to the creation of a new media genre called the YouTube apology video. Despite the overflow of these videos, their impact is still questionable to understand the magnitude of this online apology. Thus, applying image repair theory (IRT), this two-part exploratory study examined the message construction, strategies, sincerity and forgiveness of YouTubers’ apology videos. Study 1 was a content analysis of YouTube apology videos (N = 117), and the findings indicated that YouTubers carefully curated their natural appearance and overemphasized the phrase “I’m sorry” to direct their viewers, emphasizing on the mortification strategy. Study 2 utilized Logan Paul’s infamous apology video to conduct an online survey (N = 194), which identified the relationship between perceived sincerity and forgiveness. Our findings suggest that prior connections with the YouTuber increased viewers’ chance of forgiveness, and perceived sincerity was the predictor of forgiveness. Implications of the findings are discussed in terms of future guidelines for crisis communication.     

‘Without Being Walt Whitman’: Vicente Huidobro,Whitman, and the Poetics of Sight

The Chilean vanguardista poet Vicente Huidobro singlehandedly inaugurated the Spanish-language avant-gardes with his 1918 poem Ecuatorial [Equatorial], and remained a dynamic and controversial global figure until his death in 1948. This essay demonstrates how Huidobro appropriated Walt Whitman’s ‘Salut au Monde’ into this inaugural poem, taking from the US poet an elevated, comprehensive poetics of sight. But Whitman’s all-seeing aesthetic seriously threatened Huidobro’s own ethics and avant-garde poetic philosophy — Creationism — leading the Chilean to reject Whitman and this poetic vision in his 1931 Altazor. If Whitman’s poetic speaker could ‘contain multitudes’, seeing the whole world in instant juxtaposition, Huidobro’s ideal Creationist poet must instead empty himself, to create anew. Finally, this textual and historical confrontation reveals not only how Whitman brought his unifying vision to bear on his nation’s Civil War, but also how the aging Huidobro, facing World War II and the imperialist shadow of the US, wrote back to Whitman to qualify and clarify what this vision might mean for ‘America’.     

网络短视频与青年价值观的融合共生

随着新媒体技术日新月异的发展,短视频在宣传思想工作上起着重要作用,对青年的吸引力与影响力呈现逐步增长的趋势。推动短视频在社会主义核心价值观的引领下,实现其与青年价值观的融合共生是满足青年日益增长的美好生活需要的必要之举,是短视频在全媒体时代持续健康发展的应有之义,也是传播社会主义核心价值观的因时之需。解决短视频碎片化、娱乐化、去中心化、同质化与青年价值观形成之间内在矛盾,必须坚持以社会主义核心价值观为引领,做到视频内容突出社会主义核心价值观的主导作用,创作模式突出社会主义核心价值观的激励作用,传播方式突出社会主义核心价值观的凝聚作用,评价机制突出社会主义核心价值观的规范作用,真正实现网络短视频与青年价值观的融合共生。     

His Brothers' Keeper: John Brown,Moral Stewardship and Interracial Abolitionism

Recent biographies of abolitionist John Brown emphasise his uniqueness and cast him as an anomalous figure in the anti-slavery movement. This article, however, makes the case for Brown's representativeness by connecting his career to his formative years in north-eastern Ohio, a geographical and cultural context that shaped Brown's lifelong image of himself as an adviser and manager of wilderness communities. That self-image made Brown similar to white ‘moral stewards’ in many reform movements. Even Brown's interracial relationships, though difficult to interpret because of sparse documentary evidence, were shaped partly by the culture of moral stewardship in which Brown's career began.     

Treacherous Productions of Fantasy: Ağaoğlu Housing Commercials

Ali A?ao?lu is the leading figure in the construction industry in Turkey, specializing in luxury housing estates. His sales figures have reached record levels since the early 2000s, far surpassing those of other similar entrepreneurs’. While governmental policies that prioritize the development of the construction sector partially account for A?ao?lu’s commercial success, we contend that the analysis of popular media images is essential in order to understand his estates’ popularity. Based on a close reading of his media appearances in housing commercials and interviews in the light of psychoanalytical theory, we argue that A?ao?lu has manufactured a realizable fantasy for his clients, which structures their desires in the cultural context of consumer capitalism. However, the limits of A?ao?lu’s fantasy world of housing were tested in an unexpected outbreak in one of his estates, where the homeowers traversed their fantasies.     

Problematizing the Internet as a video distribution technology: an assemblage theory analysis

While the Internet has rapidly become an important distribution technology for video producers, it is also a problematic one for some of them. I explore the difficulties associated with its use to distribute videos through an analysis of a one-year ethnographic investigation of community, activist and fan video producers in the United States and UK. My analysis draws upon Actor-Network Theory and DeLanda's reading of Deleuze and Guatarri's concept of assemblages, and shows that while my informants were engaged in various processes to create and stabilize their video distribution assemblages, these were precarious as they were also subject to destabilizing processes resulting from their complex and contested nature. This situation often resulted in the producers being left with distribution assemblages which did not satisfy their goals. Framing the problematic aspects of their distribution practices in these terms shows that these aspects can not only be understood as resulting from the producers’ specific circumstances as they struggled with, for example, corporate interests, the limited affordances of the video hosting and social media platforms they used, or the social dynamics of which they were apart, but that they can also be understood more generally as arising from the processes of human-technology entanglements, providing an alternative perspective to previous studies.     

From Potent Dead to Potent Places? Reflections on Muslim Saint Shrines in South Asia

This paper analyses the issue of the thaumaturgy of the Muslim saints in South Asia by focusing on the notion of potent place rather than on the exemplary lives of these figures and on their exceptional relations to God. Nevertheless, there is an important contradiction between the ubiquity of the saint, his residence with God and his strict localisation in space. To establish a firm relation with him and obtain his intercession, devotees must visit him precisely where his corpse was buried. Generally, this place was already potent or extra-ordinary before the inhumation of the saint. Does the process of the saint’s institutionalisation through the rites performed on his body transfer the potency of the place onto the saint and the power of the saint to the place? The analysis will draw on fieldwork enquiries conducted at the shrine of the martyr Ghāzī Miyāñ, the oldest (eleventh century) and most popular Muslim heroic figure in Northern India and Nepalese Terai, and at the shrines of two popular Sufi saints of Sindh (Pakistan), Lāl Shahbāz Qalandar and Bodlo Bahār.     

Spivak’s Fantasy of Silence: A Secular Look at Suicide

Gayatri Spivak’s response to the attack of the World Trade Center on September 11, 2011, the event otherwise known as 9/11, was one of many responses that denote the event’s traumatic impact. In psychoanalytic terms, the psychic condition of trauma, identified by Lacan as the encounter with the real, is a shock which the subject initially misses; as such, the subject is compelled to make intelligible what was missed through what Lacan calls ‘fantasy.’ According to Zizek in Welcome to the Desert of the Real, the cinematic quality of the planes crashing into the towers, iterating the fantasies of Hollywood disaster films (16), pointed to a haunting in America of some historical trauma that returned in the real of 9/11 (17). Zizek’s reflection on 9/11 as a haunting in cinematic terms, pointing to a confluence of his scholarship and the event, sets a precedent for this paper’s focus on seeing in Spivak’s response to the suicide acts of 9/11 a haunting of the suicide rite of Sati in her earlier scholarship. This paper reviews Spivak’s representation of suicide in “Can the subaltern speak?” (1988) and “Terror: A Speech After 9/11” (2004), noting the non-coincidental echoes between these projects with respect to secularism and silence, affirming this paper’s proposal that in Spivak’s work, a trauma shared by western secular society is evident as a fantasy of silence.     

Making waves: trauma and ethics in the work of lars von Trier

The cinema of Lars von Trier can be characterised in diverse ways, but one of the most striking and memorable aspects of his work in the “Europa trilogy” (Element of Crime 1984; Epidemic 1987; Europa 1991) and the more recent “Goldheart trilogy” (Breaking the Waves 1996; The Idiots 1998; Dancer in the Dark 2000) is the centrality of trauma in both narrative and form and the corresponding emphasis on ethics. Each of these trilogies sets out to scrutinise ambiguities and ambivalences around binaries such as good/evil and guilt/innocence through the exploration of socio‐cultural trauma such as war and plague in the earlier trilogy, and through more individually‐inflected trauma in the latter one. Interestingly, von Trier flags the inter‐relation between the success of the ideals that are central to his narrative forays and the gender of his protagonists (Smith , p. 24). How, then, might it be possible to make sense of the slippages and confusions implicit in von Trier’s film‐making in order to discern his ethical concerns, and how might these concerns be articulated through cultural assumptions about gender and ethical identities? This essay explores the ethical assumptions and imperatives that mark out von Trier’s work, signalling the role of the spectator in the formation of the ethics of his cinematic project. Drawing on psychoanalytic theory and feminist notions of ethics, the paper asks whether von Trier’s work is merely to be framed in terms of postmodern provocation or whether his manipulations of cinema and all its accoutrements ought rather to be understood in terms of a radical artistic endeavour designed to foreground the importance and potential of cinema as a site of scrutiny of the inter‐relation between ethics, trauma and gender.     

The Aggregation of Political Rhetoric in Zeitoun

While the initial literary and cultural response to 9/11 consisted mostly of domestic narratives of trauma and mourning that avoided explicit political discourse, narrative representations of Hurricane Katrina, from the beginning, have been highly political. This is a profound, if simplistic, inversion: an act of political violence is de-politicized by its cultural response, while a natural disaster is overtly politicized. While the politicization of Hurricane Katrina is clearly, in part, down to the many accusations of negligence and racism that were immediately leveled at the American government after the post-Katrina flooding of New Orleans, this article argues that a major politicizing factor is and was the de-politicization of 9/11. Many narratives of Hurricane Katrina, therefore, are loaded with an aggregation of dissent and political discourse that relates not just to Katrina but also to 9/11 and the War on Terror. This article focuses specifically on Dave Eggers’s narrative non-fiction account of Katrina, Zeitoun (2009) and the way it responds to the domestication of 9/11 in these early instances of 9/11 fiction, and, in particular Cormac McCarthy’s The Road (2006). It argues that Zeitoun responds to The Road’s conservative, messianic allegory, its retrograde formulation of frontier masculinity and unlikely recourse to the domestic. Eggers’s narrative non-fiction account of Katrina is also a migrant story and it is able to both dramatize the social realities of the War on Terror and build a surprising and affecting narrative of community and pluralism in the wake of disaster. Ultimately, this comparative analysis illuminates a wider and revealing departure from the cultural representation of 9/11 in the cultural response to Hurricane Katrina where texts like Zeitoun, are overtly political and loaded with the weight of two catastrophes.     

Nikolai Gogol'’s Self-Fashioning in the 1830s: The Postcolonial Perspective

This study examines Gogol'’s complex self-fashioning during the time of the creation and reception of his Ukrainian tales Vechera na khutore bliz Dikan'ki [Evenings on a Farm near Dikan'ka] (1831–1832) in light of the postcolonial concept of mimicry. Gogol'’s self-fashioning is studied through his submission to the symbolic power responsible for branding him as the Other in imperial Russian culture, as well as through his deliberate strategy of mimicry. Not only did Gogol'’s marginal social status and his Ukrainian ethnicity create a social hierarchy responsible for fashioning him as “an outsider within” imperial culture, Gogol' himself engaged in the colonial mimicry, trying to reverse the colonial gaze that imagined him as a “sly” Ukrainian. Challenging the accepted view of Gogol' as one who internalized the colonial stereotype of a “sly” Ukrainian, this study treats Gogol'’s identity as strategic, positional, and ambivalent. The first part of the study focuses on the manipulation of stereotypes of the Other within the Russian nationalist imagination in the early 1830s; the second part examines Gogol'’s ambivalent visual self-representation and social performance that simultaneously mimicked and menaced the colonial authority.     

(Muslim) Woman in Need of Empowerment

Why, in the current geo-political and strategic context seemingly in stark contrast to the “War on Terror,” does the emphasis on women in US foreign policy persist? Why the repeated references to the vulnerability of women who “need” US help to become “empowered” in the countries of the Arab Spring? An examination of US policymakers’ discourses indicates a neo-orientalist biopolitical construction of the (Muslim) female population as one in perpetual need of “empowerment,” presumably by American or western benefactors. Public statements by US foreign policy officials, discussions of government programs and Congressional testimony add to the repertoire of a western-constructed archaeology of neo-orientalist knowledge of Islam. Further, these gendered discursive “imperial encounters” create open-ended possibilities for US interventionist policies in the region for years to come. The Arab (Muslim) woman may have participated in sparking and sustaining revolutions and even bringing down dictators, but she must still be trained and taught – by Americans or westerners. The sometimes didactic, often foreboding “concern” for her empowerment is more nuanced, but no less significant, than the professed commitment to “saving” her as justification for military operations in the heyday of the War on Terror.     

Jewish power and powerlessness: Prague Zionists and the Paris Peace Conference

This article explores how perceptions of Jewish power shaped the negotiations between Czechoslovak leaders and Jewish minority representatives at the time of the Paris Peace Conference. In the aftermath of the First World War, Prague-based Zionists embarked on a mission to convince Czechoslovak elites that attacks on Jews were detrimental to the internal stability of the new state and to Czechoslovak interests abroad. As Edvard Bene?, the head of the Czechoslovak delegation in Paris, worked to cultivate an image of the new state as more “Western” and “civilised” than other successor states – a strategy meant to garner international support for Czechoslovak territorial demands and its projected absorption of large minority populations – Jewish activists encouraged his uncertainty with regard to Jews' influence on Western audiences and statesmen. They did so in order to convince him to accept their demands for special protection clauses for the new country's Jews. The paper thus shows that the unprecedented victimisation of Jews and the upsurge in antisemitism during and after the war coexisted with a new bold and public Jewish activism. Yet, Jewish leaders did not in the end have the ability to convince Bene? and his colleagues to give in to international Jewish demands for special protection. Instead, they sought to cultivate a strategic alliance between the state's Czech elite and the Jewish minority which centred on the claim that Czechoslovakia was a particularly welcoming and tolerant place for Jews, an image that would evolve into a significant component of the myth of Czechoslovakia as an island of democracy in Eastern Europe.     

Valdemar’s Abjection: Poe,Kristeva, Masculinity,and Victim-Monsters

This article explores intersections between Edgar Allan Poe’s 1845 tale “The Facts in the Case of M. Valdemar” and Julia Kristeva’s Powers of Horror: An Essay on Abjection (1982). Highly influential, Kristeva’s work illuminates Poe’s depiction of a man mesmerized on the point of death, his vibrating tongue the only indication of life. In his liminal condition between life and death, Valdemar transforms into a spectacle witnessed over time by a male group whose members remain intimately tied to yet always distant and aloof from him. As a spectacle of body horror, Valdemar evokes many of the attributes of Kristevan abjection theory, especially the fluids and waste materials associated with the maternal body. Challenging the maternal focus of abjection theory and its reception, I track the ways in which Poe’s tale locates abject affect in the fears of the male body and in the male group’s relationship to the expulsed, isolate male. Another antebellum author, the health reformer Sylvester Graham, provides a striking point of comparison in his focus on the young male onanist. Through Kristeva’s and Poe’s works, I develop a theory of the victim-monster, a being whose suffering initially incites sympathy but ultimately repels the spectator; the victim becomes monstrous, his or her suffering the true site of a horror that must be transcended to ensure the survival of the spectator. The victim-monster of Poe’s tale intersects with the figure of the grotesque and anti-Semitic caricature.