Beyond accommodation: National space and recalcitrant bodies

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Volumn 25, Issue 1, 2000, Pages 51-74

  Manning, Erin ^a  

^a UNIVERSITY OF HAWAII   (United States)

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EID: 24944537656     PISSN: 03043754     EISSN: None     Source Type: Journal    
DOI: 10.1177/030437540002500104     Document Type: Article

References (52)

1. This translation is my own. The German text reads: "Wir Kinder der Zukunft, wie vermöchten wir in diesem Heute zu Hause zu sein! See Friedrich Nietzsche, "Die Fröhliche Wissenschaft," in Werke in Drei Bonden: Band II. #147 (Kettwig: Phaidon, 1990), p. 120.
2. Friedrich Nietzsche, The Will to Power, trans. Walter Kaufmann and R. J. Hollingdale (New York: Vintage, 1968), p. 225.
3. R. B. J. Walker, "Sovereignty, Identity, Community: Reflections on the Horizons of Contemporary Political Practice," in R. B. J. Walker and Saul H. Mendlovitz, eds., Contending Sovereignties: Redefining Political Community (Boulder: Lynne Rienner, 1990), p. 172.
4. Contending Sovereignties: Redefining Political Community Ibid., p. 175.
5. William Connolly, Political Theory and Modernity (London: Blackwell, 1988), p. 140.
6. James Der Derian, "The Value of Security: Hobbes, Marx, Nietzsche, and Baudrillard," in The Political Subject of Violence (Manchester: Manchester University Press, 1993), p. 97.
7. R. B. J. Walker, "The Subject of Security," in Keith Krause and Michael C. Williams, eds., Critical Security Studies (Minneapolis: University of Minnesota Press, 1997), p. 63.
8. Critical Security Studies Ibid., p. 73.
9. Critical Security Studies Ibid., p. 76.
10. Jean Elshtain, "Aristotle, the Public-Private Split, and the Case of the Suffragists," in Jean Elshtain, ed., The Family in Political Thought (Amherst: University of Massachusetts Press, 1982), p. 4.
11. The woman does share in the polis to the extent that it is appropriate to her confinement in the household. Her relationship to the public realm, however, is that of a "necessary condition" rather than that of an "integral part." As Elshtain argues, "fully realized moral goodness and reason are attainable only through participation in public life, and this involvement is reserved for free, adult males." See ibid., p. 53. See also The Politics of Aristotle, ed. Ernst Baker (New York: Oxford University Press, 1962).
12. Nicole Fermon, "Domesticating Women, Civilizing Men: Rousseau's Political Program," in Sociological Quarterly 35, no 3 (1994): 431.
13. Michael Dillon, Politics of Security (London: Routledge, 1996), p. 10.
14. Politics of Security Ibid., p. 13.
15. Politics of Security Ibid., p. 19.
16. As Heidegger writes: "All true thinking finds grounds and has definite possibilities of grounding."
17. See Martin Heidegger, The Metaphysical Foundations of Logic, trans. Michael Heim (Bloomington: Indiana University Press, 1984), p. 20.
18. See also Martin Heidegger, Kant and the Problem of Metaphysics, trans. Richard Taft (Bloomington: Indiana University Press, 1990), p. 1.
19. Through the visualization of the trace and of differance, Derrida offers the metaphor of the hinge (la brisure) to explain his theory of espacement, or spacing. This hinge that both breaks and joins, separates and holds together, articulates the possibility of writing outside the "grounding" of metaphysics, where writing is no longer confined to exteriority. Here, differance is conceptualized as articulation in the same way as writing is understood as espacement. This writing of differance that both defers and differs explores the strange movement of the trace that cannot operate within the modified presence that linear time essentializes. Rather than through linear time, that through which the trace articulates differance is spacing. No longer operative within the phenomenological experience of a presence that speaks linear time, spacing therefore speaks the articulation of space and time as the becoming-time of time and the becoming-space of space. See Jacques Derrida, Of Grammatology, trans. Gayatri Spivak (Baltimore: Johns Hopkins University Press, 1974).
20. Anne Michaels, Fugitive Pieces (Toronto: McLelland & Stewart, 1996).
21. The notion of the chronotope is drawn from Mikhail Bakhtin's "Forms of Time and of the Chronotope in the Novel," in The Dialogical Imagination, trans. M. Holquist (Austin: University of Texas Press, 1981), p. 84. Here, Bakhtin writes: "We will give the name chronotope (literally, 'time-space') to the intrinsic connectedness of temporal and spatial relationships that are artistically expressed in literature. . . . What counts for us is that it expresses the inseparability of time and space (time as the fourth dimension of space)."
22. Jacques Ranciere, "Politics, Identification, and Subjectivization," in October 61 (summer 1992): 59.
23. October Ibid., p. 61.
24. October Ibid., p. 64.
25. Michaels, note 18, pp. 102-103.
26. For a detailed reading of an attempt to think beyond the confines of a Heideggerian being-in-common, see Jean-Luc Nancy, The Inoperative Community, trans. Peter Connor, Lisa Garbus, Michael Holland, and Simona Sawhney (Minneapolis: University of Minnesota Press, 1991).
27. Michaels, note 18, p. 7.
28. Der Derian, note 6, p. 95.
29. Dillon, note 13, p. 19.
30. Here, Agamben draws on the work of Carl Schmitt. Suspending the dichotomy of inside/outside, the sovereign exception traces a threshold whereby the exception functions as a "taking of the outside."
31. Nicole Fermon argues that "republicanism and democracy [in Rousseau's notion of the household] require a particular sexual economy between sexual politics and what is conventionally referred to as the political, the world of the state, its regulations and bureaucracies." See Fermon, note 12, p. 442.
32. Deleuze and Guattari's concept of nomadism pushes state philosophy toward a moment of absolute deterritorialization, disarticulation, and decoding, where nomad thought deviates from state philosophy to the extent that it is committed to experimenting fully with what a body can do. Whereas the experiments of state philosophy are invariably sedentary, concerned primarily with pinning things down into constants and binary systems, this structural, arboreal plane of organization, transcendence, principle, and finality gives way in Deleuzo-Guattarian geophilosophy to a decentered, mutational, rhyzomatic plane of consistency, immanence, contingency, and becoming. See Gilles Deleuze and Felix Guattari, A Thousand Plateaux, trans. Brian Massumi (Minneapolis: University of Minnesota Press, 1987).
33. Biskupin is the central motif of Fugitive Pieces. This archaeological site is both the space where Athos meets and saves Jacob, and the story Athos spends the rest of his life trying to narrate in order to redeem his dead colleagues. An archaeological site from which an ancient civilization was being uncovered "whose houses faced the sun," Biskupin was not only destroyed by the Nazis but claimed by the SS Ahnenerbe as a German site, as proof that ancient civilizations were part of Germany's history.
34. Derrida, note 17, p. 10.
35. Michaels, note 18, p. 14.
36. Ibid., pp. 111-112.
37. Foucault writes: "[Genealogy] operates on a field of entangled and confused parchments, on documents that have been scratched over and recopied many times." See Michel Foucault, "Nietzsche, Genealogy, History," in Paul Rabinov, ed., The Foucault Reader (New York: Pantheon, 1984), p. 76. The importance of genealogy in Foucault's analysis of history lies in the ways in which genealogy focuses on the minute details and aberrations history prefers to ignore. The genealogist must be "able to recognize the events of history, its jolts, its surprises, its unsteady victories and unpalatable defeats - the basis of all beginnings, atavisms and heredities." See ibid., p. 80. For Foucault, history is represented as the concrete body of a development, with its moments of intensity, its lapses, its extended periods of feverish agitation, and its fainting spells. "Only a metaphysician would seek [history's] soul in the distant ideality of the origin" (ibid., p. 81).
38. Michaels, note 18, p. 164.
39. Here, an ethics of responsibility refers to Derrida and to Lévinas, who both stress the necessity of not subsuming the other into the same. The ethics of responsibility is explored in particular by Lévinas, who suggests that the place of the nonviolent relation with radical alterity that is ethics is the face - that is, the apparition or the trace of the other - where the other "presents himself, exceeding the idea of the other in me." See Emmanuel Lévinas, Ethics and Infinity: Conversations with Philippe Nemo, trans. Richard A. Cohen (Pittsburgh: Duquesne University Press, 1985), note 43, p. 50. In the case of Fugitive Pieces, however, the face remains a potential encounter with the horror of the sovereign.
40. Michaels, note 18, p. 93 (my emphasis).
41. Jacques Derrida, Dissemination, trans. Barbara Johnson (Chicago: University of Chicago Press, 1981), p. 94.
42. Michaels, note 18, p. 178.
43. Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life, trans. Daniel Heller-Roazen (Stanford: Stanford University Press, 1995), p. 114.
44. Homo Sacer: Sovereign Power and Bare Life, Ibid., p. 142.
45. Homo Sacer: Sovereign Power and Bare Life, Ibid., pp. 174-175.
46. Michaels, note 18, p. 204.
47. Ibid., p. 82.
48. Franco Moretti, Atlas of the European Novel, 1800-1900 (London: Verso, 1998), p. 3.
49. Michaels, note 18, p. 136.
50. Ibid., p. 137.
51. Ibid., p. 141.
52. Dillon, note 13, p. 203.