Nèdeem Elmahjoub's blog

The Society of Enmity The contemporary era is, undeniably, one of separation, hate move- ments, hostility, and, above all, struggle against an enemy. Consequently, liberal democracies—already considerably leached by the forces of capital, technology, and militarism—are now being sucked into a colossal process of inversion. Yesterday, “Negro” and “Jew” were the favored names for such objects. Today, Negroes and Jews are known by other names: Islam, the Muslim, the Arab, the foreigner, the immigrant, the refugee, the intruder, to mention only a few. The desire for an enemy, the desire for apartheid (for separation and enclaving), the fantasy of extermination—all today occupy the space of this enchanted circle... This also means accepting that there is nothing common to be shared between us and them. The anxiety of annihilation thus goes to the core of contemporary projects of separation. As it happens, the Israeli occupation of Palestinian territories serves as a laboratory for a number

In the postcolony, wherein a particular form of power rages, wherein the dominant and the subjugated are specifically linked in one and the same bundle of desire, enthusiasm for the end is often expressed in the language of the religious. One reason why is that the postcolony is a relatively specific form of capture and emasculation of the desire for revolt and the will to struggle.  The enthusiasm for origins thrives by provoking an affect of fear of encountering the other—an encounter that is not always material but is certainly always phantasmatic, and in general traumatic. Indeed, many are concerned that they have preferred others over themselves for a long time. They deem that the matter can no longer be to prefer such others to ourselves. Everything is now about preferring ourselves to others, who, in any case, are scarcely worthy of us, and last, it is about making our object choices settle on those who are like us. The era is therefore one of strong narcissistic bonds. In this

Democracy The idea according to which life in a democracy is fundamentally peaceful, policed, and violence-free (including in the form of war and devastation) does not stand up to the slightest scrutiny.  From their origins, modern democracies have always evinced their tolerance for a certain political violence, including illegal forms of it. They have integrated forms of brutality into their culture, forms borne by a range of private institutions acting on top of the state, whether irregular forces, militias, or other paramilitary or corporatist formations. In eighteenth-century England, plantation owners in the West Indies amassed the money to enable the financing of a nascent culture of taste, art galleries, and cafés—places par excellence of learning civility.  The “civilization of mores” was also made possible thanks to the new forms of wealth accumulation and consumption inaugurated by the colonial adventure... the capacity to create unequal exchange relations became a decisive e

  Achille Mbembe

The contours of the geography of the crisis I am proposing here are written down  by names and places: Lesvos, Calais, Ventimiglia, Lampedusa, Paris, Molenbeek ( Belgium), Nice, but also Brexit, Syria, Turkey and Libya. I believe there is an important  historical matter at work beneath this “imaginary geography”. This geography  interpellates us a “geography of war”: war against migrants and asylum seekers and to  their desire of mobility and welfare; but also, and usually forgotten, war against “post- migrants” or postcolonial Europeans, that is against European sons of decades of a  racist state management of European territories and populations. This specific geography is showing a Europe gripped into what can be called a “manichean securitarian delirium." Policing the Refugee Crisis: Neoliberalism between Biopolitics and Necropolitics (You might need only a free account to access this analysis)

“This is the supposed ‘natural condition’ of mankind, in which everyone is at war with everyone else, much as Thomas Hobbes described in his ‘Leviathan’, during the middle of the seventeenth century. But the state of nature is not in fact a ‘natural’ condition; it is a historical conjuncture”  Notes on Syria and the Coming Global Thanatocracy