I’m having an interesting time trawling virtual and dusty papers from that fun period of 2002 - 2006 when immigration detention activism was all the rage. Do any readers know of/have any critiques from that time (within loosely ‘anti-detention’ activism/debates) regarding the work of groups like ChilOut and the Circles of Friends?
“… in short, the capitalism of global neoliberalism is based on exploitation, plunder, contempt and repression of those who refuse. The same as before, but now globalized, worldwide.
But it is not so easy for neoliberal globalization, because the exploited of each country become discontented, and they will not say, well, too bad, instead they rebel. And those who remain and who are in the way resist, and they don’t allow themselves to be eliminated. And that is why we see, all over the world, those who are being screwed over making resistances, not putting up with it, in other words, they rebel, and not just in one country but wherever they abound. And so, as there is a neoliberal globalization, there is a globalization of rebellion.
And it is not just the workers of the countryside and of the city who appear in this globalization of rebellion, but others also appear who are much persecuted and despised for the same reason, for not letting themselves be dominated, like women, young people, the indigenous, homosexuals, lesbians, transsexual persons, migrants and many other groups who exist all over the world but who we do not see until they shout ya basta of being despised, and they raise up, and then we see them, we hear them, and we learn from them.
And then we see that all those groups of people are fighting against neoliberalism, against the capitalist globalization plan, and they are struggling for humanity.”
- from The Sixth Declaration of La Selva Lacandona, 2005, Ejercito Zapatista de Liberación Nacional.
(Translation from Spanish by irlandesa).
A reminder, to me anyway, of how to explain why nationality and sexuality should be, and are, studied together:
“the national project - animating the raison d’etre of every country and political society in the history of the world - maintains itself in complicated ways by regulating kinship, that is, by enforcing rules that reproduce the membership of that society and by establishing zones of legitimate sexual relationships.”
- Jacqueline Stevens, ‘The Politics of LGBTQ Scholarship’, GLQ Forum, 10:3, 2004.
“And what is it that they talk about together, in that endless palaver in the agora?”
– Hannah Fenichel Pitkin, qtd. in Katherine Adams, ‘At the Table with Arendt: Toward a Self-Interested Practice of Coalition Discourse’, Hypatia, Winter 2002, 17:1, p. 10.
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