New on the Identities Blog
The rise of China is mostly perceived as an economic phenomenon. Yet, there is also the cultural dimension: What are the implications of Chinese leaders proclaiming that Chinese cultural traditions must be endorsed, as they essentially define what it means to be Chinese? The revival of popular religion in China, such as ancestral worship, which was suppressed over decades, but is now even applauded by President Xi Jinping as an expression of cherished core values of the Chinese, family and filial piety.
‘Dance is what saved me and people think it is what sinks us’: leading a life of protest through b-boying
‘A Breaker is peaceful and calm. At the moment of dancing he expresses all his feelings, he expresses his anger, his love, his sadness, everything. While dancing he develops. Breaking turns them into better people.’
‘The moment you start to dance and become a b-boy or b-girl everything in you changes, it’s like an armor you put on and you will never take off.’
In his recent article for Field Notes, Charlie Post insists on the need to think racism and capitalism together but is keen to move the discussion 'beyond racial capitalism' perspectives because of disagreements about the spatial and temporal origins of racism, and about the explanation those perspectives offer for the reproduction of racism in capitalist societies. While there is much to welcome in Post's carefully-crafted account, there are four areas of disagreement to which I want to draw attention.
If we look at it sociologically, we see that blood has been associated with a spectrum of positive and negative qualities, from being a symbol of sacred bonds to outright impurity. Blood represents family ties, contains codes and data about our physical health and wellbeing, and is also pervasive in religious symbolism. The blood of a martyr or Messiah represents some truth about salvation, and the relation between humans and the divine.
The latest evidence of Europe’s anxieties about immigrant (non-) integration comes in the form of a draft declaration released by Germany, France and Austria in November 2020. The declaration pushed for stricter EU integration rules, stating, ‘It needs to be possible to sanction sustained refusal to integrate more strongly than has been the case to date’. Yet, each European country has always had a wide scope for determining how to admit and incorporate new members, and countries have not refrained from introducing strict measures.
While writing our Identities article, ‘Disjunctive belongings and the utopia of intimacy: violence, love and friendship among poor urban youth in neoliberal Chile’, we had already started to witness a series of protests that recently culminated in the so-called Chilean ‘social outburst’ in October 2019 and the current process building a constituent assembly. Issues of quality of education, environmental concerns, shortcomings in the social security system, as well as long-standing efforts for the cultural and political recognition of indigenous groups gained increasing support over time.
On July 19, 2016, Adama Traore, a 24-year-old Black construction worker, was killed after an arrest by three police officers in Beaumont-sur-Oise, a northern banlieue, or suburban outskirt, of Paris. Adama was stopped for an identity check — a not uncommon measure by which police officers stop individuals and ask for their identification (often disproportionately targeting Black and Arab individuals).
I’d just handed the baby over to my partner after the breakfast shift last Thursday morning when a friend messaged me. Activists had tweeted that an immigration enforcement raid on Kenmure Street in Pollokshields was being blocked by local people. My friend lives on the other side of town, but I live round the corner. ‘On way’, I replied. I pulled some trainers onto my bare feet, told my partner what was happening, and left the house.
In an age defined by hyper-visibility made possible by always-on digital media, brought to our fingertips by the smartphone, we are regularly fed images of (often extreme) racial violence. The circulation of the long eight minutes and forty-six seconds of George Floyd’s murder by Minneapolis police officer, Derek Chauvin, in May last year reinvigorated a movement across the Global North, against the disposability of Black lives. However, there is no simple way to untangle the dilemma that there is a seeming need to witness the death of a Black person to trigger a response.
Around 9.30am on Thursday 13 May I checked my phone for messages, as I was about to start making preparations for Eid dinner later that evening. One of the No Evictions Network activists had posted a photo of an immigration enforcement van in Kenmure Street in Pollokshields and said that he was going to investigate what was happening, and asked others in the network to come down to support him. As more and more members of the network arrived, it transpired that immigration officers had raided the home of two men, Sumit Sehdev and Lakhvir Singh, and put them in the van.
The territorial realization of the Israeli state produced a new category of stateless people: Palestinian refugees. Those expelled from their homes, villages and land during the onset of the Nakba (catastrophe): a large scale ethnic cleansing process executed in 1947-48 Palestine, has resulted in the creation of one of the largest and longest standing protracted refugee communities world-wide today. The unresolved question of Palestinian displacement raises important considerations in, what scholars of redress have named, an era of settler colonial reparations.
At the time of writing this piece, I was confronted with two strikingly different scenarios. One, involved friends in the UK posting images of their vaccine cards on social media (and I am proud of them for taking the first step in making themselves and the world a safer place). The other, involved friends and relatives in India calling out for emergency oxygen cylinders and empty ones, telling stories of lifesaving medication sold on the underground market at 200% markup and lengthy queues outside the hospitals.
In 2015, a toddler gained world fame most tragically. Alan Kurdi, a three-year-old boy, drowned alongside his brother Ghalib and their mother Rehanna Kurdi while trying to cross the Aegean Sea from Turkey to Greece. The photographs of his washed-ashore body lying face down on the beach on the Bodrum peninsula in Turkey travelled around the world and caused a global outcry.
It is well known that Asian American men are commonly stereotyped as effeminate, asexual and nerdy in American society. But how are such dominant stereotypes experienced by them, and how do they negotiate, avoid and contest them?
Media coverage of recent police killings of Black citizens, including George Floyd and Breonna Taylor, and the related Black Lives Matter protests, have reignited a long-smouldering national conversation about race in America. These acts of police violence are part of a centuries-long pattern of institutional and systemic state violence against brown, Black and Indigenous people in America.
In the late 1970s, Hasan Khater was the first inhabitant of the Jawlan (Golan Heights), a Syrian land occupied by Israel since 1967, to cross the militarised border and travel to Damascus to study fine arts. Despite his ambition to become a sculptor, Khater was forced to train as a painter, as Israeli security restrictions did not permit him to cross the border with hard materials.
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As COVID-19 has spread globally since 2019, public health responses have included travel restrictions, quarantines, curfews, event cancellations and facility closures. Importantly, they have also included social, legal and political changes that have significant implications for displaced migrants and refugees, including their respective status inside countries of arrival and settlement, alongside a further hardening of borders....