Drawing on my research in refugee settings in Greece, I relate the biopolitics of humanitarianism with the Greek notion of “hospitality” and established cultural schemata of social relations. The dominant discourse on hospitality is reproduced in the humanitarian setting of a camp where asylum seekers are produced as worthy guests, placed in the middle ground between mere biological life and full social existence. Volunteers working with refugees on the street, by contrast, attempt to challenge biopolitical power through the reversal of hospitality, through which the refugee is symbolically reconstituted as a host (though a disputable one) and a political subject.
This article addresses solidarity and the opening of social spaces in the relations between refugees and residents of Greece who try to help them. ‘Socialities of solidarity’ materialise alternative worldviews; they are loci for the production of lateral relationships; places inhabited by the prospects that derive from the political production of sociality. The article discusses the ‘gift taboo’, dominant in the pre‐crisis era, that reflects the risks of giving to the formation of horizontal relationships. In the contemporary ‘European refugee crisis, and other crises, the gift taboo has collapsed, posing challenges to the egalitarian visions of sociality.
Narratives of volunteerism and civil society that emerged in Greece in the beginning of the twenty-first century echoed the modernization and Europeanization visions of Greek society that were proliferating in that era. Public discourses as well as state and EU policies endorsed a model of sociality that included volunteerism and was associated with the production of the new European and Greek citizen. Forms of public sociality, such as voluntary associations, thus constituted laboratories that produced subjects. The reformation of sociality and the invention of volunteerism were embedded in various civilizing projects. At the same time, a certain “lack of volunteerism” was broadly attributed to a general understanding of Greek particularity. This article proposes an alternate perspective that considers new and older forms of public sociality in relation to their cultural formation, where the flourishing of solidarity initiatives in contemporary crisis-ridden Greece is not considered a paradox, but rather the expression of the reconfiguration of the social and its potent political content.
This article explores nonrecording on the borders of Europe during the “European refugee crisis” in 2015. It examines the ambiguous practices of border control and the diverse actors involved. Taking the island of Lesvos as its starting point, the article interrogates how state functionaries manage an “irregular” bureaucracy. Irregular bureaucracy is approached as an essential element of state-craft , rather than an indication of state failure. Nonrecording is thus a crucial site of contestation between the state, nonstate agents, and the government, as well as between Greece and “Europe.” Nevertheless, despite the prevalence of irregularity, the imagery associated with ideal bureaucracy—a system of absolute knowledge, control, and governance of populations—is powerful; and yet, the actors are fully aware that it is a fantasy.
The ‘migration crisis’ has turned migration governance in Greece into a popular research field. At the same time, it has triggered the reconfiguration of sovereign powers with an assemblage of disparate actors engaging in addressing the ‘crisis’. This excess of sovereign power has contributed to a migration maze. In this article I use access to the migration field and in particular the Moria camp in Lesbos, as the lens for an exploration of these fragmented and emergent sovereign powers. In particular, I reflect on the materiality of my research permit and the figure of the humanitarian gatekeeper. As I show, any research access attempt encounters different spheres and agents of jurisdiction and responsibility. This fragmentation provides opportunities for research access, but it also poses methodological and epistemological questions. I finally interrogate the question of research access and knowledge production itself. In particular, I argue that the abundance of accounts does not necessarily produce a more thorough and in‐depth picture, but only a limited one, like the access that enables it. As researchers of a blossoming crisis scholarship, we are often complicit in epistemologically reproducing the very border we seek to scrutinise through our critical work.
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