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Dispossession describes the condition of those who have lost land, citizenship, property, and a broader belonging to the world. This thought-provoking book seeks to elaborate our understanding of dispossession outside of the conventional logic of possession, a hallmark of capitalism, liberalism, and humanism. Can dispossession simultaneously characterize political responses and opposition to the disenfranchisement associated with unjust dispossession of land, economic and political power, and basic conditions for living?
In the context of neoliberal expropriation of labor and livelihood, dispossession opens up a performative condition of being both affected by injustice and prompted to act. From the uprisings in the Middle East and North Africa to the anti-neoliberal gatherings at Puerta del Sol, Syntagma and Zucchotti Park, an alternative political and affective economy of bodies in public is being formed. Bodies on the street are precarious - exposed to police force, they are also standing for, and opposing, their dispossession. These bodies insist upon their collective standing, organize themselves without and against hierarchy, and refuse to become disposable: they demand regard. This book interrogates the agonistic and open-ended corporeality and conviviality of the crowd as it assembles in cities to protest political and economic dispossession through a performative dispossession of the sovereign subject and its propriety.
- Sales Rank: #220817 in Books
- Published on: 2013-04-01
- Original language: English
- Number of items: 1
- Dimensions: 8.60" h x .70" w x 5.50" l, .63 pounds
- Binding: Paperback
- 240 pages
Most helpful customer reviews
14 of 14 people found the following review helpful.
the human spectacle
By Case Quarter
situated in the tradition of philosophical dialogue, noted philosopher, judith butler, and social anthropologist, athena athanasiou, range over a wide number of contemporary social topics, circling the globe with what they describe as `instances' of acts of resistance, `performatives', in political space.
there's no easy way to describe a performative. for the sake of entering the text, i'll quote judith butler, `We might say: the performative emerges precisely as the specific power of the precarious--unauthorized by existing legal regimes, abandoned by the law itself--to demand the end of their precarity.' the precarity before us, is dispossession. dispossession is of two versions, loss and affective. the loss of property, identity, rights, or homeland. the affective is psychic and emotional often resulting in a spontaneous unplanned and unintended action, and this version of dispossession leads to mental activity.
athanasiou's style, in particular, requires patience and diligence, her penchant for clustering abstract and collective nouns reshaping words grammatically into near neologisms, while managing the organization of the conversation with repetition and reminder. serving as a kind of participant interviewer, she opens the dialogue with an inquiry into aporetic dispossession and then takes her cues from judith butler, who as early as 1988 was writing about performatives.
no single word in their dialogue is pinned with one meaning, multiple meanings abound, with many words subjected to derridean word play. what begins as inquiry into, say, responsibility, leads to an inquiry into response, the discussion continues as an entwinement until some form of logic is perceived. language is silenced and silence becomes, as a form of resistance, language. some of the instances seem so sparse, almost to appear flimsy in content. i want to call them discrete connectives, engendering speculations of past and future, and point out the application of one of the discrete connections with an example.
athanasiou speaks of not moving as agency, as a form of resistance, instancing rosa parks' own words from her autobiography, parks' description of her not moving as saying she was tired, her being tired she clarifies as not a physical condition but a psychological condition, being tired, as not in the mood to tolerate the authority and laws avowing she must move, must make her seat available to a white person. but how is moving/not moving as agency, either as a rule of law or a personal act of resistance, enacted by a person with a disability? later butler explores a topic human animality. a remark by her, `...we cannot understand human life without understanding that its modes are connected up with other forms of life by which it is distinguished and with which it is continuous.' a conversation can pick up from here on disabled persons within precarious political situations and police dogs and seeing eye dogs.
some of the topics and persons mentioned are disposable people, occupied palestine, neoliberalism, the biopolitical, queer genealogy in the film Strella, directed by panos koutras, the philosophers, fanon and foucault, mourning, a street performance by mary zygouri, and the work of guatemalan performance artist regina josé galindo.
a good practice is to create a vocabulary list early in the reading, of how the authors, to nod toward the late poetry critic, john ciardi, `mean' their words. `catachresis' `precarity' althusser's `interpellation' `poietic' `teratological' are some of the terms used.
5 of 5 people found the following review helpful.
Strategies of Thought for Precarious Times
By K. N.
Judith Butler has been writing on neoliberal governmentality for some time now, but this book is unique in the sense that her work is literally put into conversation with Athena Athanasiou, an accomplished scholar of feminist and queer theory in her own right in her native Greece. The two met, we are told, in December 2009, when Butler delivered a series of talks in Greece (p. vii). From there Butler and Athanasiou corresponded "mainly on email" (p. x) about their shared theoretical interests and what they might have to say about ongoing social movements protesting neoliberal austerity, capitalist privatization, and various regimes of dispossession.
I was skeptical about this project at first insofar as most of it was composed remotely and not by way of face-to-face dialogue. But my prejudgment was quickly put to rest as I got into the substance and texture of Butler's and Athanasiou's exchanges, which manage to be conversational without sacrificing theoretical rigor. This was a welcome (and stark) contrast to Butler's staged dialogue with Gayatri Chakravorty Spivak (also published in book form), which I found pedantic rather than pedagogical. This book addresses similar issues to that previous work, but it is far superior in content and style.
Butler and Athanasiou cover terrain that scholars of neoliberalism (from anthropologists to queer theorists) will be generally familiar with: "precarity as a condition of induced inequality and destitution" (p. 20); "discursive configurations that pathologize and blame the victims [by] attribut[ing] dire economic conditions of poor people to their deficient or inept personalities" (p. 114); and "the idea that individual `responsibility' increases as social services and infrastructures fail, [with the consequence] that the domain of morality absorbs and deflects the economic and political crisis" (p. 103). But while these points may be familiar to some scholars, their compact, interrelated articulation in this book makes it a valuable resource for anyone invested/interested in the global Left's horizon of possibility. And that reach is not outside the realm of imagination: for as one chapter illuminates, recent EU and US protests have been marked by activists using "book shields" (titles by Adorno, Derrida, Woolf, Beckett, and Butler herself) to defend their collective body against police crackdowns (p. 189).
Beyond its synoptic, "usable" form, this book also adds to contemporary thought on neoliberalism a necessary theorization of performativity. Butler, of course, is well-regarded as a theorist of (gender) performativity, and here she and Athanasiou describe the performative dimensions of different forms of (neoliberal) resistance. In my opinion, Butler and Athanasiou are at their best when they theorize performativity alongside examples drawn from street protest, cinema, and performance art. Their dialogue on Panos Koutras's Strella (2009) features some of Butler's best writing on a cultural object in years, while their explication of Palestinian Queers for BDS offers one of the best critiques of homonationalism I've read.
Other, more abstract, examples falter, such as Butler and Athanasiou's distanced theorization of suicide bombing. And a few chapters, such as the one on "Sexual Dispossessions," detract from the volume's cohesiveness. Still, these are minor obstacles in an otherwise surprisingly lucid book. I recommend it to those interested in joining a dialogue on how we can imagine ways of resisting neoliberalism's total dominion over social and political life.
3 of 4 people found the following review helpful.
unfortunate dimension of the current real
By scarecrow
Judith Butler and Athena Athanasiou bring together fascinating dialogues to what has become permanent reality, the dispossession of the peoples of the earth:Land confiscated,property, abilities to work under any circumstance, children dispossessed of family and education.But physical dispossession is only one dimension, we have the dehumanizing, the loss of dignity to self.We have lost the ability to preserve ourselves down to "homo sacer",loss of appearance so we think. This is a massive subject chosen, one that will be discussed for time to come.
It is an eternal subject that simply morphs itself, as capital attempts to give sustenance to itself with agendas that only work for those who already possess most of the financial wealth of the globe.We have Old World agendas at work, dysfunctional governments of capital that can only attenuate the masses control them with draconian means,eradicating what may be the last vestige of humaness by taking the very land where they live and work away. . ..
Activist struggle is simply what we see,and these dialgoues respond to this reality but there are dark undercurrents here. These are what the two authors bring with great sensitivity to the surface of this dehumanizing process at work.
The lack of education, employment and or a viable future, acts as a continuous alienating function. There is then a permanent tension a negativity that in many ways spawns the creative dimension to people working, thinking, writing and rebelling.
The Chapter 10 here on responsiveness is eternal, and a means to educate across the globe by example,by walking together. and revealing the "impure" forms response may take to develop.
We are the "part of no part" and the "part of everything" simultaneously as said in identical contexts yet we are here ready to be human. Chapter 12, we name and re-name ourselves thru language,speaking to augment a human dimension with self-renewing performative politics.
What will serve to educate these dispossessed? what power is there?, Here the authors speak of the "responsible" when one's life is foreclosed. Are we counted,or merely expended through cyclical austerity measures.
Only then through the one in struggle we have self-creativity to recompose dignity,un-servitude brings freedom in fragments yet gives a "grace" to what is given in the process of people holding hands in struggle together, sharing a bottle of water, a piece of bread with the sulfur of the days violence still in the air.The bodies of the dispossess as Judith Butler has worked the "performivity",perhaps now developed on a global subject her "Bodies that Matter".
This body now is the cite where struggle and negativity plays itself out in the face of capital:,the Minotaur strikes those already dispossessed;only bodies and language we have now.Use it then for those who send out their truncheons mindlessly to preserve property that has been confiscated.
Self-organization is one means toward finding an alternative spoken here.Bodies that withstand multiple shocks over time, and anxiety that is passed, transmitted to generations as we have seen in the revolts around the globe.The meltdown of since 2008 only made what we have known of dispossession all the more visible.. . . Yet in the Badiou-ian sense this Subject is still in an infancy,still unformed along a gestation process prior. Becoming a Subject is eternal.We know the dispossessed will persist, capital "enables" it against itself, but can control its tensions,where power never shifts.The physicalness is well in hand.
Not that this dehumanizing process has ever lapsed or lessened since the post war era, it has merely morphed into non-subjectivied Subjects.
The prior neo-colonialist reality has simply takened on more sophisticate inter-governmental dimensions.
Paul Virilio has reminded us of the refugee movements of people persist with capital gloaming on land,property and the humanization that have given culture to the globe.
This reality certainly was intensified by the financial meltdown of 2008, but even prior with international capital unable to organize itself, instead runs the globe with blocks of power wherever capital can withstand augmented percentages of profit the Old-Fashion way.
Both authors here speak to each other here on the loss of land,the vulnerability we have of citizenship,property. Yet the great exodus of the globe is yet to be seen.. . .
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