This book is a contribution to a long history of critical writing against an increasingly destructive global order marked by an excessive instrumentalisation, exploitation and degradation of the human and non-human environment, and ridden with unacceptable, but also, importantly, avoidable, forms of inequality, injustice and marginalisation. Alter-Politics is concerned with the way anthropological critical writing in particular aims to weave oppositional concerns (anti-politics) with a search for alternatives (alter-politics): alternative economies, alternative modes of inhabiting and relating to the earth, alternative modes of thinking and experiencing otherness. If Alter-Politics privileges alter-politics over oppositional politics, it is not because, as is made clear, the 'alter' moment is more important than the 'anti'. It is because a concern for alter-politics has been less prevalent. The question of 'political passion' is crucial in this conception of the alter-political. For the book argues that it is because radical political passion has been mostly directed towards anti-politics that it has come to dominate over alter-politics. This does not simply mean that political passion needs to be equally directed towards alter-politics. It also means that this passion itself needs to be a radically different kind of political passion once so directed. It is this 'alter-political passion' that Hage strives to create a space for throughout Alter-Politics.
The concept of responsibility permeates social life. While it has many meanings, they often centre around questions of practical and moral accountability, culpability and liability. One can learn a great deal about a social formation by looking at the way the meanings of responsibility are deployed within it, the way they vary from one social space to another, and the way they are often at the centre of a political struggle over how we define and apportion blame. The essays in this book do more than examine such processes. Each in its own way also invites the reader to push existing assumptions about what individual, political, ecological and corporate responsibility entails.
Lebanese Capitalism and the Emergence of a Transnational Mode of Existence -- On Being Propelled into the World: Existential Mobility and the Migratory Illusio -- Diasporic Anisogamy -- From Ambivalent to Fragmented Subjects -- On Diasporic Lenticularity -- Lenticular Realities and Anisogamic Intensifications -- The Lebanese Transnational Diasporic Family -- Diaspora and Sexuality: A Case Study -- Diasporic Jouissance and Perverse Anisogamy: Negotiated Being in the Streets of Beirut.
In this rich and insightful collection of essays, leading anthropologist Ghassan Hage brings together academics across political science, philosophy, anthropology and sociology for an examination into the experience of waiting. What is it to wait? What do we wait for? And how is waiting connected to the social worlds in which we live? From Beckett's darkly comic play Waiting for Godot, to the perpetual waiting of refugees to return home or to moments of intense anticipation such as falling in love or the birth of a baby, there are many ways in which we wait. This compelling collection of essays suggests that this experience is among the essential conditions that make us human and connect us to others.
Arab people first came to Australia in the late nineteenth century. Today more than half a million Australians claim some form of Arab ancestry. They are a diverse group, both socially and economically. New South Wales, for example, appointed Australia’s first Lebanese Governor, while at the same time it was labelling groups of economically deprived young people as ‘Lebanese gangs’. Victoria’s Premier, Steve Bracks, comes from a Lebanese background. Melbourne has an important Arab business community, while newly arrived Arab immigrants have one of the highest rates of unemployment in the country. Arab-Australians Today raises important questions about immigration, settlement, marginalisation and participation in Western societies. It discusses the way early Arab immigrants were received in Australia and talks about contemporary issues of participation in the Australian political process. It examines the lives of diverse groups of people, ranging from entrepreneurs to Arab women activists to unemployed youth. It analyses issues ranging from the ways Arab-Australians grow to call Australia home, to the moral panic created around Arab youth and criminality. The book offers non-Arab-Australians a way to better understand the Arab presence in Australia. It is also an invitation for Arab-Australians to reflect on the history of their settlement in Australia, as well as on the current experience of more recent immigrants.
Bridging the gap between migration studies and the anthropological tradition, Ghassan Hage illustrates that transnationality and its attendant cultural consequences are not necessarily at odds with classic theory. In The Diasporic Condition, Ghassan Hage engages with the diasporic Lebanese community as a shared lifeworld, defining a common cultural milieu that transcends spatial and temporal distance—a collective mode of being here termed the “diasporic condition.” Encompassing a complicated transnational terrain, Hage’s long-term ethnography takes us from Mehj and Jalleh in Lebanon to Europe, Australia, South America, and North America, analyzing how Lebanese migrants and their families have established themselves in their new homes while remaining socially, economically, and politically related to Lebanon and to each other. At the heart of The Diasporic Condition lies a critical anthropological question: How does the study of a particular sociocultural phenomenon expand our knowledge of modes of existing in the world? As Hage establishes what he terms the “lenticular condition,” he breaks down the boundaries between “us” and “them,” “here” and “there,” showing that this convergent mode of existence increasingly defines everyone’s everyday life.
This book is a contribution to a long history of critical writing against an increasingly destructive global order marked by an excessive instrumentalisation, exploitation and degradation of the human and non-human environment, and ridden with unacceptable, but also, importantly, avoidable, forms of inequality, injustice and marginalisation. Alter-Politics is concerned with the way anthropological critical writing in particular aims to weave oppositional concerns (anti-politics) with a search for alternatives (alter-politics): alternative economies, alternative modes of inhabiting and relating to the earth, alternative modes of thinking and experiencing otherness. If Alter-Politics privileges alter-politics over oppositional politics, it is not because, as is made clear, the 'alter' moment is more important than the 'anti'. It is because a concern for alter-politics has been less prevalent. The question of 'political passion' is crucial in this conception of the alter-political. For the book argues that it is because radical political passion has been mostly directed towards anti-politics that it has come to dominate over alter-politics. This does not simply mean that political passion needs to be equally directed towards alter-politics. It also means that this passion itself needs to be a radically different kind of political passion once so directed. It is this 'alter-political passion' that Hage strives to create a space for throughout Alter-Politics.
In this rich and insightful collection of essays, leading anthropologist Ghassan Hage brings together academics across political science, philosophy, anthropology and sociology for an examination into the experience of waiting. What is it to wait? What do we wait for? And how is waiting connected to the social worlds in which we live? From Beckett's darkly comic play Waiting for Godot, to the perpetual waiting of refugees to return home or to moments of intense anticipation such as falling in love or the birth of a baby, there are many ways in which we wait. This compelling collection of essays suggests that this experience is among the essential conditions that make us human and connect us to others.
The ecological crisis is the most overwhelming to have ever faced humanity and its consequences permeate every domain of life. This trenchant book examines its relation to Islamophobia as the dominant form of racism today, showing how both share roots in domination, colonialism, and the logics of capitalism. Ghassan Hage proposes that both racism and humanity’s destructive relationship with the environment emanate from the same mode of inhabiting the world: an occupying force imposes its own interest as law, subordinating others for the extraction of value, eradicating or exterminating what gets in the way. In connecting these two issues, Hage gives voice to the claim taking shape in many activist spaces that anti-racist and ecological struggles are intrinsically related. In both, the aim is to move beyond what makes us see otherness, whether human or nonhuman, as something that exists solely to be managed.
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