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Czy homo sacer może zostać obywatelem? Doświadczenie migracji drogą do budowy obywatelskości w meksykańskiej społeczności transnarodowej

100%
Radziwinowiczówna A.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2014
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issue 5(31/1)
345-362
EN
The article is a part of a discussion about the efforts of the modern nation‑state to control individuals by circumscribing their mobility. The case study concerns a community from Mixteca region in Oaxaca, Mexico. The exclusion from the labor market contributed to national and international mobility of the community members. Because of their border crossing without the required state authorization migrants are labeled “illegal”. The U.S. nation‑state reduces them to what Giorgio Agamben has called “bare life”. Deportation is manifestation of total power that nation‑state holds over a deportable alien. In the first decade of the 21st century the number of removals equaled deportations during the Great Depression. Members of the transnational community, excluded both by “sending” and “receiving” states, seek ways to build the community’s welfare on their own. It is possible due to collective monetary remittances, which enable the realization of the communitarian goals. That is an example of political culture that constitutes the emerging transnational citizenship.
2
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Uprchlík a holý život

100%
Bierhanzl J.
Filosofický časopis (Philosophical Journal)
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2017
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vol. 65
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issue 1
3-13
EN
“The conception of human rights,” writes Hannah Arendt in The Origins of Totalita­rianism, “founded on the presumed existence of a human being as such, has always collapsed when those who declared those rights first met with people who had really lost all their qualities and specific relations – excepting that they were still people.” Giorgio Agamben, appealing to this insight, shows us how supposedly sacred and inalienable human rights are, in reality, always dependent on the rights of citizens of some or other state. A person who has lost all qualities except their humanity thus becomes bare life rather than a being bearing rights. Today it is more and more the refugee who becomes this bare life, excluded from the state system – the one who at least for a time appears as a person bereft of the mask of citizenship, which otherwise always provides a cover for one’s face. The refugee, by severing the bond between person and citizen, is a limit concept, which on the one hand presents a disturbing element in the organisation of the national state, while on the other hand also enables the renewal of political categories.
3

On South African Violence Through Giorgio Agamben’s Biopolitical Framework: A Comparative Study Of J.M. Coetzee’sDisgraceAnd Z. Mda’sWays Of Dying

100%
Bartnik R.
Studia Anglica Posnaniensia
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2014
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vol. 49
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issue 4
21-36
EN
In this article I argue that the developments of countries going through transition from authoritarian to democratic rule are always stamped by numerous references to formerly sanctioned and fully operational institutionalized violence. A perfect exemplification of this phenomenon is [post-] apartheid South Africa and its writing. In the context of the above, both the social and the literary realm of the 1990s might be perceived as resonant with Giorgio Agamben’s ‘concentrationary’, deeply divisive imaginary. Escaping from, and concurrently remembering, past fears, anxieties, yet seeking hope and consolation, the innocent but also the formerly outlawed and victimized along [interestingly enough] with [ex]perpetrators exemplify, as discussed in J. M. Coetzee’s and Z. Mda’s novels, the necessity of an exposure of the mechanism of South African ‘biopoliticization’ of life. Their stories prove how difficult the uprooting of the mentality of segregation, hatred and the policy of bracketing the other’s life as insubstantial, thus vulnerable to instrumental violence, in [post-] apartheid society was. In view of the above what is to be highlighted here is the authorial perception of various attempts at disavowing past and present violence as detrimental to South African habitat. In the end, coming to terms with the past, with the belligerent nature of local mental maps, must inevitably lead to the acknowledgement of guilt and traumatic suffering. Individual and collective amnesia conditioned by deeply-entrenched personal culpability or personal anguish is then construed as damaging, and as such is subject do deconstructive analysis.
4

Wegen Dem Pferd. The Fear and the Animal Life

72%
Laskowski P.
Dialogue and Universalism
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2014
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issue 1
15-26
EN
It is, as Deleuze and Guattari observed, “an ordinary sight in those days,” an indispensable part of full modernity, an image that is always within the range of sight. “A horse falls down in the street!,” “a horse is going to die.” From the Auguries ... of William Blake, from Hogarth's second stage of cruelty, through laments of Dostoyevski, up to the madness of Nietzsche and Little Hans’ phobia—the image is always there. It becomes “a hieroglyph that condenses all fears, from unnamable to namable.” Taking famous Freudian Analysis of a Phobia in a Five-year-old Boy as a starting point, we shall try to revise it as well as its famous Lacanian and Deleuzian reinterpretations. We shall invoke Agamben’s concept of “bare life” to reconsider an animal life that is tormented and eventually destroyed
5
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Polish Postcommunist Cinema and the Neoliberal Order

58%
Mazierska E.
Images. The International Journal of European Film, Performing Arts and Audiovisual Communication
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2012
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vol. 11
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issue 20
53-63
EN
Polish Postcommunist Cinema and the Neoliberal Order This essay discusses three Polish films from the last 10 years: Bailiff (Komornik, 2005), directed by Feliks Falk, Edi (2002), directed by Piotr Trzaskalski, and Silesia, directed by Anna Kazejak-Dawid, which is the first part in the omnibus film Ode to Joy (Oda do radości, 2005) of which the two remaining parts were directed by Jan Komasa and Maciej Migas. The main methodological tools are the concepts of neoliberalism and bare life. The article argues that the fall of communism led to the neoliberalisation of Polish society and the production of bare life. The aforementioned films attest to these changes and offer an assessment of them which conveys a specific ideology. By focusing on the construction of their narratives and characters, the article attempts to establish its main features and offer its explanation.
6
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Art Against Modern Death. A Retrospective of Marina Gržinić and Aina Šmid

58%
Guzek Ł.
Sztuka i Dokumentacja
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2023
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issue 29
275-287
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