NATO’s war in Libya was proclaimed as a humanitarian intervention—bombing in the name of “saving lives.” Attempts at diplomacy were stifled. Peace talks were subverted. Libya was barred from representing itself at the UN, where shadowy NGOs and “human rights” groups held full sway in propagating exaggerations, outright falsehoods, and racial fear mongering that served to sanction atrocities and ethnic cleansing in the name of democracy. The rush to war was far speedier than Bush’s invasion of Iraq. Max Forte has scrutinized the documentary history from before, during, and after the war. He argues that it was not about human rights, nor entirely about oil, but about a larger process of militarizing U.S. relations with Africa. The development of the Pentagon’s AFRICOM is seen to be in competition with Pan-Africanist initiatives such as those spearheaded by Muammar Gaddafi. Far from the success NATO boasts about or the “high watermark” proclaimed by proponents of the “Responsibility to Protect,” this war has left the once prosperous, independent and defiant Libya in ruin, dependency and prolonged civil strife.
How do "good intentions" pave the road for empire? Whether it is iatrogenic violence, voluntourism, the misappropriation of gay rights, or NGOs serving as the Trojan Horses of US dominance and neoliberal social reengineering, contributors to this volume expose and analyze the many ways in which the new imperialism involves partitioning the world into tutors and wards, saviours and victims. Underlying the seduction of imperial elite-lore are established modes of socialization and enculturation, ranging from the elaborate and persistent demonization of chief opponents of US empire to the lionization of military actors commonly rendered as heroes. Also scrutinized in this volume are the domestic social and political costs, reaching as far as the displacement of urban populations to make way for the expansion of the informatic industries of empire, paving the way for the unprecedented dominance of corporations in our daily lives.
In the drive to accumulate ever more global power for the US state and its allies, both political and corporate, the quest for totalization confronts the challenge of "overreach". To operate using smaller efforts to carry larger loads, US strategists have devised what they call "force multipliers". Force multiplication is about "leverage" using partners and proxies in an expanding network. Forces are conceptualized in multi-dimensional terms. Anything in the world of cultural systems, social relationships, and material production can become force multipliers for imperialism, Chapters in this volume present diverse examples of force multiplication, ranging from Plan Colombia to Bulgarian membership in NATO and the US-Israeli relationship, from the New Alliance for Food Security to charitable aid and the control of migration, to the management of secrecy.
This study of a contemporary indigenous culture documents the vitality of a number of self-constructed "indigenous" Carib communities in the postcolonial Caribbean. These small groups, which have asserted their presence through folklore, tradition, and ceremony, have received recognition and support from the state, attention from national media, and a privileged place in historical discussions of the figure of the "Carib." The Caribbean is typically thought of as having no precolonial survivors. Maximilian Forte demonstrates that this is not the case. He convincingly argues that an indigenous presence has persisted in Trinidad and Tobago--as an actual demographic presence and a symbolic force--since the colonial period. Focusing on the Santa Rosa Carib Community in Arima, Trinidad, he explores how "Carib" has come into being as a meaningful category in Trinidad, how it has been challenged and reengineered, and how it affects the relationship between colonial political economy and modern identity formation. He also explores two previous resurgences of Amerindian community and identity in Trinidad, in the 1820s and again in the 1870s to the 1920s. Balanced between history and contemporary ethnography, this book ranges from the analysis of the forces of globalization to the performance of local rituals. By tracing notions and labels--Carib, Arawak, Indian--through time, Forte shows how indigeneity is deeply enmeshed in historical processes and has deliberately been constructed from the time of the first encounters between Europeans and Trinidad's native peoples up to the present. He maintains that the social position of "Indian" is created by various agents, including culture brokers or intermediaries, as well as by institutions such as the church and by organs of the state. Using the individual biographies of activists in Arima, where he conducted fieldwork for nearly four years, Forte also shows how intracultural diversity looks at the ground level. In addition, his historical analysis offers a fascinating commentary on attitudes toward African, European, Asian, and Venezuelan peoples and heritages and on the flow of images and information between the Americas and the Caribbean.
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