This paper suggests that Senghor's political and poetic work can be understood as connected to his position as a sophisticated critical thinker. In order to move past a hasty rejection of his work, one might analyse Senghor's work as part of the more serious anticolonial, epistemological activism that emerges in the mid-twentieth century. I argue that, for Senghor, politics is an art of interrupting discursive closures. I characterize Senghor's thinking as focused on epistemological questions, a recognition of the embeddedness of these questions in everyday political decision-making, and an awareness of the way his own thinking develops over time. I examine Senghor's On African Socialism in order to unpack the nuances in his approach. In thinking about international politics and the legacy of colonialism, I suggest that Senghor was successful in keeping open discursive closures and that from him we can learn how to prioritize the critical analysis that the development of critical questions entails.

In 2007, the British Journal of Politics and International Relations (BJPIR) devoted an issue to gendering International Relations. It opens with Cynthia Enloe addressing the ‘politics of casual forgetting’. I investigate this notion of casual forgetting using a framework informed by postcolonial and feminist scholarship. Working with ideas drawn from critiques of Orientalism and neoliberalism, I examine knowledge practices that centre binaries as forms of objectivity that disembed phenomena from context, and as forms of over-simplification that flatten the appearance of complexity. Together, these practices have a depoliticising effect; they obscure contestation, situate hierarchy as natural, and separate analysis from its embeddedness in historical and political conditions, even in work guided by critical agendas. I trace these depoliticising practices in a conversation in the 2007 Special Issue of BJPIR and show that Enloe's comments present a push for critical analysis that was overlooked by the Special Issue's editors in their attempt to more clearly delineate the subdiscipline of Gender and International Relations (IR) as distinct from feminist IR. This article suggests that Enloe's plea is effectively one for ‘active remembering’ as a way to render visible the insidious forms of power that give a stable appearance to categories of social phenomena.

In 2009, the 18-year-old South African runner Caster Semenya was accused of being male and forced to undergo gender testing. After much obfuscation and misreporting, Semenya was cleared to compete as a woman. Semenya's experience exposes the problematic ways in which masculinity and femininity are harnessed to the categories of male and female as well as the ways in which they are embodied by men and women. This paper contemplates how binaries are mobilized and boundaries maintained -as is contemporarily evident in responses to Semenya's gender troubles. It reads Pierre Bourdieu's theory of symbolic power against an example of British Imperialism and illustrates how gender (and its uneasy mapping on to bodies) is implicated and imbricated in colonial historiography and knowledge practices. The paper concludes with Lois McNay's suggestion that gender is a lived relation, which requires coming to terms with the relationship between agency and experience, and recognizes that gendered people are the subjects of social analysis. At stake in this examination of symbolic power, gender, and lived experience is the recognition of the consistency and resilience in binary manifestations of symbolic meaning and the insidious ways in which gender is mobilized, enacted, and layered onto other dualisms.

No abstract

No abstract

No abstract

No abstract

This article asks questions of ambient violence, its analytic value, and how to affectively illustrate that value. Comprised of six thematically-interwoven essays, it examines Fanon's oeuvre to show how his analysis of, and claims about, (colonial) violence might be connected to eugenicist modes-ofthinking, or how a project of eugenics conditioned Fanon's work on sociogenics. If I were to title the six sections, they would be:I. A poetics of relation makes visible the social fabric of the figure of the person. II. With and on whose body colonial violence has written, despite angst over the use of violence. III. Hierarchies of social meaning. IV. 'We' seek the conditions of possibility for other relations in the face of dehumanizing ambient violence. V. 'We' read in the weave of the violence that hangs in the air. VI. A culture of eugenics, against which we accept the offer of 'sociogenics'.