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‘Repeat after me!’: child’s play, immaturity and resistance “跟我重复!”:儿童游戏、不成熟和抗拒
IF 1.6 Q2 Social Sciences Pub Date : 2022-05-04 DOI: 10.1080/21624887.2022.2111832
Uygar Baspehlivan
Abstract “Children are our future”. This is the dominant understanding of childhood we have today. The child, is an investment in the future. The investment that will yield the nation, the economy and the world with the continuity that it wants and requires. The future is secured by the child. This investment, however, is never secure. In fact, the investment in the child is often also a cause of debilitating insecurity. The child is feared, worried about and paranoically obsessed about. Is this all there is to the child? Whatever happens to “play” – the quintessential activity of the modern child- in this in/secure investment? In this intervention, I critique these investments by gesturing towards a disentanglement of the child away from such spectacles of crisis towards novel associations with the child as a site of political possibility. Children’s play not only comprise the pre-mature through which a future may or may not be actualised, I argue, but also offer a revelatory political possibility through its negation of the mature; in enacting the “im-mature”. The way the child resists maturity, the modes through which they resist, question, play with and negate the law and the discourse of the mature and consequently the law of the nation gestures towards alternative political becomings. Becomings through which we may find, imagine and exercise practices subversive of authoritative structures which we are all continually governed and disciplined by.
摘要“孩子是我们的未来”。这是我们今天对童年的主要理解。孩子,是对未来的投资。这项投资将为国家、经济和世界带来它想要和需要的连续性。孩子保证了未来。然而,这种投资从来都不安全。事实上,对孩子的投资往往也是削弱不安全感的原因。这个孩子令人恐惧、担忧和偏执。这就是孩子的全部吗?在这种投资中,“玩耍”——现代儿童的典型活动——会发生什么?在这次干预中,我通过将儿童从这种危机景象中解脱出来,将儿童作为政治可能性的场所,来批评这些投资。我认为,儿童游戏不仅包括未来可能实现或不实现的早熟,而且通过对成熟的否定提供了一种启示性的政治可能性;在制定“im成熟”。孩子抗拒成熟的方式,他们抗拒、质疑、玩弄和否定法律的模式,以及成熟者的话语,从而国家的法律,都是走向另类政治的姿态。通过它,我们可以发现、想象和实践颠覆权威结构的做法,而我们都不断受到权威结构的统治和约束。
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引用次数: 0
Playing the refugee: aesthetics of trauma in mainstream refugeehood dramaturgy 扮演难民:主流难民戏剧中的创伤美学
IF 1.6 Q2 Social Sciences Pub Date : 2022-05-04 DOI: 10.1080/21624887.2022.2111834
Myriam Fotou
ABSTRACT There can hardly be a more commonplace way to start talking about playing on stage than stating the social and political character that theatre has had since its inception. Even when it is not self-defined as ‘political’, the aesthetic and the educational value of theatre is considered self-evident while its engagement with issues of the day is very common. Refugeehood could not escape stage representation, and this is what I consider in the following few pages. How should refugehood be represented on stage beyond aestheticisation of trauma?
要谈论舞台上的戏剧,没有比陈述戏剧自诞生以来所具有的社会和政治特征更普通的方式了。即使它不被自我定义为“政治”,戏剧的美学和教育价值也被认为是不言而喻的,而它与当今问题的接触是非常普遍的。难民身份无法逃脱舞台的表现,这就是我在接下来的几页中所考虑的。在舞台上,除了创伤的审美化之外,难民身份应该如何表现?
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引用次数: 0
Playing with the self 玩自我
IF 1.6 Q2 Social Sciences Pub Date : 2022-05-04 DOI: 10.1080/21624887.2022.2111833
K. Birkedal
Abstract This essay is an exploration of how playing with identity through cosplay opens the door to new understandings of ourselves. It is written and painted to feel a little like cosplay’s twisting corridors of self and other, and closely follows my own experiences. Through glimpses of putting on the masks of different characters in different situations, it shows how the release of cosplay renews one's own reality. This intervention shows that while cosplay can be understood as a form of playful resistance to normative subjection, it is also itself an activity subject to the exclusionary politics of those who write the characters, and who are thus able to affect the stakes of the game.
摘要:本文旨在探讨如何通过角色扮演来扮演身份,从而开启对自我的新认识。它的写作和绘画感觉有点像cosplay的自我和他人的扭曲走廊,并密切关注我自己的经历。通过在不同情境中戴上不同角色的面具的一瞥,展示了cosplay的发布如何更新自己的现实。这种干预表明,虽然角色扮演可以被理解为一种对规范臣服的有趣抵抗形式,但它本身也是一种活动,受制于那些撰写角色的人的排他性政治,因此他们能够影响游戏的风险。
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引用次数: 0
The accountability solution: understanding the audience in securitisation theory by asking a different question 问责解决方案:通过提出不同的问题来理解证券化理论中的受众
IF 1.6 Q2 Social Sciences Pub Date : 2022-05-04 DOI: 10.1080/21624887.2022.2097440
Ana Soares
ABSTRACT This paper stems from two problematic topics encountered in the Copenhagen School’s securitisation theory (ST) scholarship and its developments. The first is the clash of ontologies among the different approaches to the theory, being two of them the political and sociological approaches. The second arises not only from the questioned role of the audience within the theory but also from its imprecise definition even after the advent of what can be called the ‘audience turn’. As some authors have paved the road for a more rigorous definition of the audience, there is still a cognitive gap between the securitising move and its acceptance that needs to be understood in its fullness. Given these points, this work offers a solution for the above conundrums by asking ‘what does securitisation do?’ instead of ‘what is securitisation?’. This shift results in the recognition of the audience’s agency in the form of accountability for accepting the securitising move. Moreover, this new focus stresses the constant motion needed to construct reality, resulting in two more properties credited to the audience’s definition: fluidity and multiplicity. The aim of this paper is, therefore, to emphasise the relevance of securitisation’s transformational power by revising and criticising the polarisation of the current literature, and at the same time to address not only the ‘problem of the audience’ but the cognitive gap within the securitisation process.
本文源于哥本哈根学派证券化理论及其发展过程中遇到的两个问题。第一种是本体论在不同的理论方法之间的冲突,这是政治和社会学方法中的两种。第二个问题不仅源于观众在理论中的角色受到质疑,还源于其不精确的定义,即使在所谓的“观众转向”出现之后。随着一些作者为更严格地定义受众铺平了道路,证券化举措与其接受度之间仍存在认知差距,需要充分理解。考虑到这些点,这项工作通过询问“证券化做什么?”为上述难题提供了解决方案而不是“什么是证券化?”。这种转变导致受众的代理机构以接受证券化举措的责任形式得到认可。此外,这种新的关注点强调了构建现实所需的持续运动,从而产生了观众定义的另外两个特性:流动性和多样性。因此,本文的目的是通过修订和批评当前文献的两极分化来强调证券化转型力量的相关性,同时不仅要解决“受众问题”,还要解决证券化过程中的认知差距。
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引用次数: 0
(Re)creative violence (再)创造性暴力
IF 1.6 Q2 Social Sciences Pub Date : 2022-05-04 DOI: 10.1080/21624887.2022.2111839
H. T. Furtado
ABSTRACT This contribution builds on my current research in exploring alternative ways of understanding the phenomenon of violence, traditionally conceived of as either a destructive force or a system of injustice. By exploring my personal position navigating between the borders of different versions of Europe (the Swedish border and the walls of gated communities in Brazil) the contribution explains how, in the modern colonial world, violence adopts a (re)creative or (re)creational aspect, fundamentally tying it to a whole economy of playfulness and pleasure. This economy is neither destructive nor necessarily unjust, in the sense that it complicates the liberal duality of inclusion/exclusion, structuring the pursuance of the easy life (a mode of living that maximises convenience) in different levels of (post)colonial racialised ‘enclaves’. The reflection ends with an invitation to take the concept of (re)creative violence seriously and to rethink the specific role of death and insecurity in the making of the international order.
摘要:这篇文章建立在我目前的研究基础上,探索理解暴力现象的替代方法,传统上,暴力被认为是一种破坏性力量或不公正的制度。通过探索我在不同版本的欧洲边界(瑞典边界和巴西封闭社区的围墙)之间的个人立场,这篇文章解释了在现代殖民世界中,暴力是如何采用(再)创造性或(再)创造性的方面的,从根本上将其与整个游戏和快乐经济联系在一起。这种经济既不是破坏性的,也不一定是不公正的,因为它使包容/排斥的自由主义二元性复杂化,在不同程度的(后)殖民种族化的“飞地”中构建了对轻松生活(一种最大限度地提高便利性的生活模式)的追求。反思的最后是邀请人们认真对待(再)创造性暴力的概念,并重新思考死亡和不安全在建立国际秩序中的具体作用。
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引用次数: 0
Conceptualising the smartphone as a security device: appropriations of embodied connectivity at the Black Lives Matter protests 将智能手机概念化为安全设备:在“黑人的命也是命”抗议活动中对嵌入式连接的拨款
IF 1.6 Q2 Social Sciences Pub Date : 2022-05-04 DOI: 10.1080/21624887.2022.2128596
Håvard Rustad Markussen
ABSTRACT This article contributes to our understanding of security devices by engaging with the distinctiveness of one particular and especially important device: the smartphone. Drawing from Barad’s understanding of posthumanist performativity and turning to the smartphone literature outside of security studies, it develops a conceptual account of the smartphone as a security device. The article suggests that the smartphone stands out from other comparable devices because humans have come to embody its connective features. Using the Black Lives Matter protests in the summer of 2020 as an illustration, the article shows how the smartphone’s intra-action with users enable the crafting of new security practices through appropriations of embodied connectivity, especially when such appropriations are carried out on the streets. The police appropriated the smartphone to monitor social media activity and for geofencing, while the protesters appropriated it to obfuscate data and for livestreaming. By (re)locating the negotiation of competing security interests in the (extended) bodies of the protesters through the affordance of these practices, the smartphone contributed to the acceleration and intensification of a racialised spiral of surveillance and counter-surveillance.
摘要本文通过研究智能手机这一特定且特别重要的设备的独特性,有助于我们理解安全设备。根据巴拉德对后人道主义行为的理解,并转向安全研究之外的智能手机文献,它将智能手机作为一种安全设备进行了概念描述。这篇文章表明,智能手机在其他类似设备中脱颖而出,因为人类已经体现了它的连接功能。这篇文章以2020年夏天的“黑人的命也是命”抗议活动为例,展示了智能手机与用户的内部行动如何通过具体连接的拨款来制定新的安全措施,尤其是在街头进行此类拨款时。警方将智能手机用于监控社交媒体活动和地理围栏,而抗议者则将其用于混淆数据和直播。通过提供这些做法,智能手机(重新)定位了抗议者(扩大)身体中相互竞争的安全利益的谈判,有助于加速和强化监视和反监视的种族化螺旋。
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引用次数: 1
A secret heliotropism 秘密的向日性
IF 1.6 Q2 Social Sciences Pub Date : 2022-05-04 DOI: 10.1080/21624887.2022.2111836
Guillaume Lacombe-Kishibe
‘A Secret Heliotropism’ is a short choose-your-own-adventure game story loosely inspired by Walter Benjamin’s On the Concept of History, particularly theses 12, 13 and 14. Players choose the path of a series of revolutionary movements throughout a (very) abstract history of class struggle. The game is meant to evoke Benjamin’s criticism of the progressive politics (namely ‘Social Democratic theory’) facing down fascism in his time that saw historical progress as the boundless perfectibility of humankind moving unerringly through a ‘homogenous, empty time.’ For Benjamin, however, progress as understood from a historical materialist perspective focuses on the struggles of the oppressed class es in their attempts to interrupt the historical continuum. This is hopefully reflected in the player’s repeated struggles for liberation, which ultimately culminate in Benjamin’s reflections on the Paul Klee painting Angelus Novus. ‘A Secret Heliotropism’ can be played here https://bit.ly/3aHcCdG. To play, download the .html file and open it in your browser.
《A Secret Heliotropism》是一款简短的选择冒险游戏故事,灵感来自Walter Benjamin的《On the Concept of History》,特别是第12、13和14条。玩家可以在(非常)抽象的阶级斗争历史中选择一系列革命运动的道路。这款游戏旨在唤起本雅明对当时对抗法西斯主义的进步政治(即“社会民主主义理论”)的批评,他认为历史进步是人类在“同质的、空洞的时间”中准确无误地前进的无限完美性。然而,对本雅明来说,从历史唯物主义的角度理解的进步集中在被压迫阶级的斗争上,他们试图打断历史的连续性。希望这能反映在玩家为解放而反复的斗争中,最终在Benjamin对Paul Klee的画作Angelus Novus的反思中达到高潮。“A Secret Heliotropism”可以在这里玩https://bit.ly/3aHcCdG。要播放,请下载.html文件并在浏览器中打开它。
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引用次数: 0
‘Where do we go when we play?’ Realities, renewal, release “我们玩的时候去哪里?”现实、更新、释放
IF 1.6 Q2 Social Sciences Pub Date : 2022-05-04 DOI: 10.1080/21624887.2022.2111835
Aggie Hirst, Chris Rossdale
In the current ludic century, both academic and popular discussions have examined the politics, pitfalls and possibilities of games. Yet play, the force that drives games and many activities besides, has received scant attention. This elision is in part explained by the assumption that play is singularly unserious – it is assumed to be the preserve of animals, children and down-time. Often considered the opposite of work and reason, a ‘malediction of play’ is in evidence across both Western philosophy and culture. Yet play is everywhere at work across both institutional and everyday global politics. And it is serious business. Play provides relief and respite from the exhaustion of working life. It features across leisure activities far beyond games, in theatre, literature, sex, food and clubbing/rave cultures. Play is seriously at work in resistance movements from Emma Goldman’s dancing revolution to the absurdism of the Situationists. Play is central to processes of subjectification, identity and community formation, from childhood to old age. As such, play is a vital force, the opposite of depression: play is what makes life ‘lifey’. At the same time, play is central to reactionary politics and culture, integral to the formation and maintenance of exclusionary and supremacist political communities. Play is thus implicated in forms of hierarchy and exclusion as much as our search for new realities, renewal and release. This special section of Interventions reflects on experiences of play within and beyond academic life. Contributions explore topics including the self at/in play, the politics of childish play, play and the stage, play and friendship, play and resistance/revolution, play on/at borders and play in the flux of identity. The authors draw from a number of critical and reflexive IR traditions and interrogate the politics of play, but also situate play as an embodied, affective and lived experience across these including gender, sexuality, migration, performance and interpellation. We hope this issue sparks further debate about, and engagement with, the hitherto underexplored theme of play in IR and related fields.
在这个充满乐趣的世纪,学术和大众讨论都在研究游戏的政治、陷阱和可能性。然而,作为推动游戏和其他许多活动的力量,玩耍却很少受到关注。这种忽略部分是由于人们认为玩耍非常不严肃——它被认为是动物、孩子和休息时间的专属。“对玩耍的诅咒”通常被认为是工作和理性的对立面,在西方哲学和文化中随处可见。然而,在制度和日常全球政治中,游戏无处不在。这是一件严肃的事情。玩耍可以使工作生活的疲惫得到缓解和喘息。它的特色是远远超出游戏的休闲活动,包括戏剧、文学、性、食物和俱乐部/狂欢文化。从艾玛·戈德曼的舞蹈革命到情境主义者的荒诞主义,戏剧在抵抗运动中发挥了重要作用。从童年到老年,游戏是主体化、身份和社区形成过程的核心。因此,游戏是一种至关重要的力量,与抑郁相反:游戏使生活变得“生动”。与此同时,游戏是反动政治和文化的核心,是排他性和至上主义政治社区形成和维持的组成部分。因此,游戏与我们对新现实、更新和释放的追求一样,也涉及到等级和排斥的形式。《干预》的这一特殊部分反映了学术生活内外的游戏体验。文章探讨的主题包括游戏中的自我、儿童游戏的政治、游戏和舞台、游戏和友谊、游戏和抵抗/革命、边界上的游戏和身份变化中的游戏。作者借鉴了许多批判性和反思性的IR传统,并对游戏的政治进行了质疑,但也将游戏作为一种具体的、情感的和生活的体验,包括性别、性行为、迁移、表演和质询。我们希望这一问题能引发进一步的讨论,并参与到迄今为止未被充分探索的娱乐主题中。
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引用次数: 0
Sixteen fragments on friendship and play 关于友谊和游戏的16个片段
IF 1.6 Q2 Social Sciences Pub Date : 2022-05-04 DOI: 10.1080/21624887.2022.2111837
Graham M. Smith
I. In one retelling of creation, God creates humans not once, but twice. In the first story of creation, these humans (both male and female) are said to be conjured in God’s image. They are told to fill the earth and subdue it. In contrast, having finished His work, God rests. In the second story of creation, God forms man from dust and breathes life into what He fashions. Later, God subdivides His creation to save the man from being alone. The two humans are thus both a part of each other, but separate from one another: ‘bone of my bones and flesh of my flesh’. They are an excess or luxury in an otherwise economic and purposeful system. Everything is in its place and nothing could be elsewhere. There is divine order. Childlike and innocent, these second humans are left to be together and to play in the Garden. We all know they were heading for a fall – there is trickery in the Garden . . . II. In one of the stories about the beginning, the fruit of two trees are forbidden to the humans: ‘the tree of life and the tree of the knowledge of good and evil’. The serpent ‘more crafty than any beast of the field’ isn’t lying when it speaks about the nature of the fruit of the first tree. Having eaten from it, the humans are banished lest they eat from the second tree that would give them immortality. God can bear no equals – and He sets a hierarchy between himself and humans, and between the man and woman. After the Garden, humans are thrown back on to each other. Friendship with God does not seem possible. God is unitary and complete; the humans are multiple and forever unfinished. No longer childlike and innocent, they are to toil and suffer. They are left to contemplate each other and their own lack of purpose and necessity (it is their pathway to friendship and play). III. Abraham is an exceptional human being as he is said to be the friend of God. Outside of monotheism, humans find themselves as both the playthings and the playmates of the gods. Friendship is found in invention, transgression, trickery, and treachery. It is found in the interplay of humans and gods, and every creature and being both mythical and mundane. Such a world is open and dynamic. It is a woven patchwork of disparate pieces and contradictions (ontologically, spatially, temporally). In such a world that is both unfinished and unfinishable, friendship and play, in all their myriad varieties, can flourish. IV. Exposing humans as the murderers of God, Nietzsche’s Madman exhorts us to contemplate the sacred games we shall have to invent to be worthy of the deed. He asks whether we shall have to become gods even to seem worthy of the deed. The crime precipitates nihilism: this condition is kaleidoscopic. Once again humans are free to play; humans are free to forge new forms of
一、在一篇关于创造的复述中,上帝创造人类不是一次,而是两次。在创造的第一个故事中,这些人类(包括男性和女性)据说是按照上帝的形象变出来的。他们被告知要充满大地并征服它。相反,上帝完成了他的工作,就休息了。在创造的第二个故事中,上帝从尘埃中塑造人,并将生命注入他所塑造的事物中。后来,上帝对他的创造物进行细分,以拯救人类免于孤独。因此,这两个人都是彼此的一部分,但又彼此分离:“我骨子里的骨头和我肉里的肉”。在一个经济而有目的的体系中,它们是一种过度或奢侈。一切都在它的位置,任何东西都不可能在别处。有神圣的秩序。这些第二个人像孩子一样天真无邪,被留在一起,在花园里玩耍。我们都知道他们正走向堕落——花园里有阴谋。二、在一个关于开头的故事中,有两棵树的果实是禁止人类食用的:“生命之树和善恶之树”。当谈到第一棵树果实的性质时,这条“比田野里任何野兽都狡猾”的蛇并没有撒谎。吃了它之后,人类被放逐,以免他们吃了第二棵树,这棵树会给他们永生。上帝无法承受任何平等——他在自己和人类之间以及男人和女人之间设定了等级制度。在花园之后,人类又被抛到了一起。与上帝的友谊似乎是不可能的。上帝是统一和完整的;人类是多重的,永远没有完成。他们不再是童真和天真,而是要辛勤劳动和受苦。他们只能考虑彼此以及自己缺乏目的和必要性(这是他们通往友谊和游戏的道路)。III、 亚伯拉罕是一个特殊的人,因为据说他是上帝的朋友。在一神教之外,人类发现自己既是神的玩物,又是神的玩伴。友谊存在于发明、越轨、诡计和背信弃义之中。它存在于人与神、每一种生物的相互作用中,既是神话又是世俗。这样一个世界是开放和充满活力的。它是由不同的碎片和矛盾(本体论、空间论、时间论)拼凑而成的。在这样一个既未完成又无法完成的世界里,友谊和游戏,各种各样,都可以蓬勃发展。IV、 尼采的《疯子》揭露了人类是上帝的凶手,告诫我们思考我们必须发明的神圣游戏,才能配得上这一行为。他问我们是否必须成为神,甚至看起来配得上做这件事。犯罪引发了虚无主义:这种情况千变万化。人类再一次可以自由玩耍;人类可以自由地创造新形式的
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引用次数: 0
Topology, scene and asymmetries in security provision in a small South African city 南非一个小城市安全保障的拓扑、场景和不对称性
IF 1.6 Q2 Social Sciences Pub Date : 2022-04-18 DOI: 10.1080/21624887.2022.2060062
Gideon van Riet
ABSTRACT This paper builds on the notions of topology, scene and relationality in this special edition by highlighting asymmetries following from overdependence on private security companies (PSCs) in a settler colonial context. The locus is the JB Marks Municipality in South Africa. This municipality includes the historically white and middleclass town of Potchefstroom and the historically black township of Ikageng. These two scenes differentially address the gap left by an under-resourced state police. In Potchefstroom, PSCs, social media platforms and other infrastructures are intertwined with the sociality of daily life. In Ikageng, a ‘vigilante group’, the Peri Peri, has attempted to fill a similar gap. While reliance on racist and classist state policing has been pointed out as problematic globally, this paper suggests that reliance on non-state policing may not be any less problematic. The paper argues that tacit and provisional acceptance, which can be withdrawn, of the technically extra-legal activities by non-state security providers, might, in the interim, be a pragmatic way to allow effective security provision by non-state actors. However, tacit approval is no substitute for addressing a broader topology of inequality and insecurity through macroeconomic and spatial transformation.
摘要本文以本特刊中的拓扑、场景和关系概念为基础,强调了在定居者殖民背景下过度依赖私人安保公司所带来的不对称性。地点是南非的JB Marks市。该市包括历史上的白人和中产阶级城镇Potchefstroom和历史上的黑人城镇Ikageng。这两个场景不同地解决了资源不足的州警察留下的空白。在Potchefstroom,PSC、社交媒体平台和其他基础设施与日常生活的社会性交织在一起。在Ikageng,一个名为Peri-Peri的“治安维持组织”试图填补类似的空白。尽管对种族主义和古典主义国家警务的依赖在全球范围内被指出是有问题的,但本文表明,对非国家警务的信任问题可能不会减少。该文件认为,非国家安全提供者对技术上的法外活动的默许和临时接受(可以撤回)可能是允许非国家行为者有效提供安全的一种务实方式。然而,默许不能替代通过宏观经济和空间转型来解决更广泛的不平等和不安全拓扑。
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引用次数: 1
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Critical Studies on Security
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