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Native American Dis/possessions: Postcolonial Trauma in Hitchcock’s Vertigo 印第安人的疾病/财产:希区柯克《迷魂记》中的后殖民创伤
Pub Date : 2022-11-14 DOI: 10.1177/02632764221126309
S. Ecks
The Ohlone, the original settlers of the San Francisco region, were violently dispossessed by successive colonial regimes, first Spanish, then US American. The colonial trauma was written out of history, and by the 20th century anthropologists pronounced the Ohlone to be ‘extinct’. In this article, I explore how the dispossession of the Ohlone haunt one of the greatest movies of all time: Alfred Hitchcock’s Vertigo (1958). Although Vertigo is one of the most-analysed films ever, no one has noticed that Carlotta Valdes – the dispossessed woman who comes back from the dead to take possession of the living – would have been Native American. A hauntological reading reveals Vertigo as an unwitting witness of colonial dispossession.
奥隆人是旧金山地区最初的定居者,先后被西班牙和美国的殖民政权暴力驱逐。殖民的创伤已被从历史中抹去,到了20世纪,人类学家宣布奥龙族已经“灭绝”。在这篇文章中,我探讨了对奥lone的剥夺如何困扰着有史以来最伟大的电影之一:阿尔弗雷德·希区柯克的《迷魂记》(1958)。虽然《迷魂记》是有史以来被分析最多的电影之一,但没有人注意到卡洛塔·巴尔德斯(Carlotta Valdes)——从死里复活并占有活人的被剥夺了所有权的女人——可能是美国原住民。从鬼魅学的角度来看,Vertigo是殖民地被剥夺的不知情见证者。
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引用次数: 0
Neoliberalism and Post-Truth: Expertise and the Market Model 新自由主义与后真相:专业知识与市场模式
Pub Date : 2022-09-29 DOI: 10.1177/02632764221119726
Jan Strassheim
Contrary to widespread assumptions, post-truth politicians formally adopt a rhetoric of ‘truth’ but turn it against established experts. To explain one central factor behind this destructive strategy and its success with voters, I consider Walter Lippmann and Friedrich Hayek, who from 1922 onwards helped develop and popularize a political rhetoric of ‘truth’ in terms of scientific expertise. In Hayek’s influential version, market economics became the crucial expert field. Consequently, the 2008 financial crisis impacted attitudes towards experts more generally. But even sweeping rejection of experts continues to use the rhetoric, by now dominant, of expert truth. Paradoxically, this bipartisan language fuels division as opponents accuse each other of disregarding ‘truth itself’. Against the underlying metaphysics of context-free ‘facts’, John Dewey and Alfred Schutz recommend understanding truth as ‘presumptive’ knowledge produced within human practices, which can be robust but requires a readiness to engage in pluralistic and open-ended processes of (re-)contextualization.
与普遍的假设相反,后真相政客们正式采用“真相”的修辞,但却将其与权威专家对立起来。为了解释这种破坏性策略及其在选民中的成功背后的一个核心因素,我考虑了沃尔特·李普曼(Walter Lippmann)和弗里德里希·哈耶克(Friedrich Hayek),他们从1922年起就在科学专业知识方面帮助发展和普及了“真理”的政治修辞。在哈耶克颇具影响力的版本中,市场经济学成为至关重要的专家领域。因此,2008年的金融危机更普遍地影响了人们对专家的态度。但是,即使是对专家的全面否定,也在继续使用专家真理的修辞,现在占主导地位。矛盾的是,这种两党语言助长了分歧,因为对手互相指责对方无视“真相本身”。与上下文无关的“事实”的潜在形而上学相反,约翰·杜威和阿尔弗雷德·舒茨建议将真理理解为在人类实践中产生的“推定”知识,它可以是强大的,但需要准备好参与(重新)语境化的多元化和开放式过程。
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引用次数: 0
Conceptualising Suspended Life: From Latency to Liminality 概念化悬浮生命:从潜伏期到阈限
Pub Date : 2022-09-23 DOI: 10.1177/02632764221113737
T. Lemke
The article focuses on the ability of some animals and plants to respond to changing environmental conditions by temporarily suspending metabolic processes. In contemporary biology, this state between life and death is commonly labelled ‘cryptobiosis’, combining the Greek kryptos (hidden, concealed, secret) with biōsis (mode of life). I argue that the notion of ‘cryptobiosis’ does not account sufficiently for the processual and relational dimensions of ametabolic life. The article advances a related but different concept, which better addresses this liminal state of biological organisation: s uspended life. While cryptobiosis still nurtures the imaginary of some latent life, suspended life stresses the liminality of the neither-nor life and death. The notion also grasps the dynamic and ongoing transfer between the biological and the technological. While the debate on cryptobiosis has so far remained confined to the description of natural processes, suspended life (or limbiosis) promises to account for contemporary technological practices of cryopreservation.
本文重点介绍了一些动物和植物通过暂时停止代谢过程来应对不断变化的环境条件的能力。在当代生物学中,这种生与死之间的状态通常被称为“隐生”,结合了希腊语的kryptos(隐藏的、隐蔽的、秘密的)和biōsis(生命模式)。我认为,“隐生”的概念不能充分解释代谢生命的过程和关系维度。这篇文章提出了一个相关但不同的概念,它更好地解决了生物组织的这种极限状态:暂停生命。隐生术仍然孕育着某种潜在生命的想象,而悬浮生命则强调非此即彼的生与死的阈限。这个概念还掌握了生物和技术之间动态和持续的转移。虽然到目前为止,关于隐生的争论仍然局限于对自然过程的描述,但悬浮生命(或边缘生物)有望解释当代冷冻保存技术的实践。
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引用次数: 0
‘No Justice, No Peace’: Black Radicalism and the Atmospheres of the Internal Colony “没有正义,就没有和平”:黑人激进主义与内部殖民地的气氛
Pub Date : 2022-08-24 DOI: 10.1177/02632764221106392
Illan rua Wall
Instead of thinking of ‘public order’ as the type of power that police deploy to manage disorder, this article suggests that we understand it as a set of background affects. The problem of analysing these affects is that (aside from moments of unrest) the majority of the populace is anaesthetised to them. Most people take the public feelings of calm predictability for granted. Crucially, however, the everyday management of public order does not anaesthetise everyone. It also produces ‘suspect populations’, who must remain attentive to its low background hum. This article focuses on the US ‘colony within’ literature, developed by civil rights and black nationalist traditions from the late 1960s. The article suggests that this internal colony analysis contains a nuanced exploration of the spatialised affects of public order; the clouds of suspicion; the atmospheres of tension; and the police encounters that generate an affective substrate of relations.
本文建议我们将“公共秩序”理解为一系列背景影响,而不是将其视为警察用来管理混乱的一种权力。分析这些影响的问题在于(除了动荡的时刻),大多数民众对这些影响是麻木的。大多数人把公众对平静的可预测性的感觉视为理所当然。然而,至关重要的是,公共秩序的日常管理并不会麻醉所有人。它还会产生“可疑人群”,这些人必须对它低沉的背景嗡嗡声保持关注。这篇文章关注的是20世纪60年代末民权和黑人民族主义传统发展起来的美国“殖民地内部”文学。这篇文章表明,这种内部群体分析包含了对公共秩序的空间化影响的细致探索;疑云密布;紧张气氛;警察的遭遇产生了一种情感基础的关系。
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引用次数: 2
Reforesting Native America with Drones: Rooting Carbon with Arborescent Governmentality and Decolonial Geoengineering 用雄蜂重新造林美洲原住民:生根碳与乔木治理和非殖民化地球工程
Pub Date : 2022-06-14 DOI: 10.1177/02632764221096815
Adam Fish
The Confederated Colville Tribes collaborated with DroneSeed, a forestry drone start-up, to use drones to replant their tribal forest after a devastating fire. Using concepts from Bernard Stiegler to interrogate ethnographic data, this article argues that forestry drones are pharmaka: their biopolitics can be therapeutic, that is, negentropic, capable of reversing ecological simplification. Drone forestry is a type of arborescent governmentality, a tree-based computer-coded attempt to control the growth of a forest. For the Colville, this negentropy is also an act of sovereignty that protects culture and honors multispecies relationships. For DroneSeed, it is an experiment in negentropic geoengineering, an attempt to profitably leverage technologies and biological regeneration to sequester carbon and reduce global existential risk. Ultimately the project was not the success desired; the failure of technoliberal projects that blend ecological and economic liberalism shows that a more radical approach might be necessary to root carbon and slow capitalism.
科尔维尔部落联盟(Confederated Colville Tribes)与一家林业无人机初创公司DroneSeed合作,利用无人机在一场毁灭性的大火后重新种植部落森林。本文利用伯纳德·斯蒂格勒(Bernard Stiegler)的概念来审视人种学数据,认为林业无人机是制药公司:它们的生物政治可以是治疗性的,也就是说,是负熵的,能够逆转生态简化。无人机林业是一种基于树木的管理方式,是一种基于树木的计算机编码,试图控制森林的生长。对科尔维尔来说,这种负熵也是一种主权行为,它保护了文化,尊重了多物种关系。对于DroneSeed来说,这是一个负熵地球工程的实验,试图利用技术和生物再生来隔绝碳,降低全球生存风险。最终,这个项目并没有取得预期的成功;融合生态自由主义和经济自由主义的技术自由主义项目的失败表明,要根除碳排放和减缓资本主义,可能需要一种更激进的方法。
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引用次数: 1
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