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Decolonization revolutionized the international order during the twentieth century. Yet standard histories that present the end of colonialism as an inevitable transition from a world of empires to one of nations--a world in which self-determination was synonymous with nation-building--obscure just how radical this change was. Drawing on the political thought of anticolonial intellectuals and statesmen such as Nnamdi Azikiwe, W.E.B Du Bois, George Padmore, Kwame Nkrumah, Eric Williams, Michael Manley, and Julius Nyerere, this important new account of decolonization reveals the full extent of their unprecedented ambition to remake not only nations but the world. Adom Getachew shows that African, African American, and Caribbean anticolonial nationalists were not solely or even primarily nation-builders. Responding to the experience of racialized sovereign inequality, dramatized by interwar Ethiopia and Liberia, Black Atlantic thinkers and politicians challenged international racial hierarchy and articulated alternative visions of worldmaking. Seeking to create an egalitarian postimperial world, they attempted to transcend legal, political, and economic hierarchies by securing a right to self-determination within the newly founded United Nations, constituting regional federations in Africa and the Caribbean, and creating the New International Economic Order. Using archival sources from Barbados, Trinidad, Ghana, Switzerland, and the United Kingdom, Worldmaking after Empire recasts the history of decolonization, reconsiders the failure of anticolonial nationalism, and offers a new perspective on debates about today's international order

This paper brings together ethnography as practice research, and theology as experiential theory, towards a comparative ontological interdisciplinary understanding of relational personhood in the world society. The first part of the paper consists of ethnographic data gathered from two monasteries of Mount Athos during my fieldwork between 2002 and 2004, using the anthropological discourse of the "sacred" in terms of reciprocity to represent and interpret the exceptional, heterogeneous, and distinctive character of Orthodox monastic life in ethnographic descriptive terms. In doing so, the paper focuses on the revival of two Byzantine oppositional movements in the 20th century: Hesychasm and Zealotism. In this context, the material raises questions regarding detraditionalization and re-traditionalization, disenchantment and re-enchantment. The paper places these challenges within the postmodern turn to spirituality and subjectivity, and the wider emergence of global Christianity as a postmodern phenomenon. The second part of the paper focuses on the revival of the Greek neo-patristic theology in the 1960s and the writings of Christos Yannaras, interpreted as a postcolonial critique of the discourse of modernity from the relational ontological perspective of Trinitarian theology. It places the empirical material gathered from Athos within the millennial turn to relational ontology, by following the two fundamental elements of personhood: Freedom and Otherness. The paper argues that the millennial opening of Christianity to the world stage and its increasing engagement in the formation of a world society takes place in terms of how one relates both to the invisible God and the visible material World. The paper argues that the (re) emergence of relational ontology in monasticism gives it a distinctive and economic character in a symbiosis with nature and the Others via God's grace, as it emerges within this moment of history and the creation of Ecumenical Christianity. The paper points out to the grey challenging areas that reveal contestation between different understandings of the same relations, traditions, and practices, sometimes even in opposition to each other. It argues that it is though these series of dialectics that constitute the relational ontology of the monastic persona as heterogeneous and ever-changing experience of being and becoming in the World via God's energies, based on the relational ontological Freedom and Otherness (rather than a sterile theoretical concept or a singular stereotype). In this experiential and relational manner, the paper develops the dialectics of these forces from both social anthropological and theological perspectives, sketching the (re)emergence of millennial relational ontology both as a theory (Yannaras) and in practice (monastic living) beyond the modern categories of "East" and "West," and towards the potential role the monastics could play in this moment of History. The material is based on my own fieldwork on Athos that took place back in 2002 to 2004, as well as subsequent research in both Athonian history and archives, from the interdisciplinary perspective of the sociology of religion and contemporary Greek theology. As part of my research on contemporary monastic life on Athos, I chose to do my fieldwork in two neighbouring but rival monasteries, because they represented two opposite attitudes in how the monk relate to the world. Accordingly, the material for this paper looks at the impact of new technologies and world politics on the vocation of the monasteries revealing the heterogeneity and challenges facing monastic life on Athos today in the prospect of the emergence of a new global Christianity within the world setting. It argues that monastic life offers both a model of an alternative and distinctive way of living in relation to the "self", the Others, as well as, world issues, via God's grace on the relational ontological basis of Freedom and Otherness. The opening of the monastic vocation to the world shows however a diversity of modules of engaging with the world that reveal the heterogeneity of ways of relating to God via God's energies because of the same open principles. As the "field" changes within the world system, the challenge for monastics today is both to open and enlarge their vocation in the world via new technologies, but at the same time, to avoid the homogenization of those voices, to preserve the heterogeneity that freely exists in Christian thought in relation to the Other - beyond rigid categorizations and stereotypes of "Eastern" and "Western" Christianities.

Transnational law : theories and applications / Peer Zumbansen -- Normative and legal pluralism : a global perspective / William Twining --Transnational law and economic sociology / Sabine Frerichs -- Out of sight : transnational legal cultures / Helge Dedek -- The postmodern normative anxiety of transnational legal studies / Giulia Leonelli -- Transnational constitutional law / Chris Thornhill -- Global administrative law : a transnational perspective / Karl-Heinz Ladeur --Transnational criminal law : a field in the making / Prabha Kotiswaran and Nicola Palmer -- Transnational legal orders and global health / Aziza Ahmed -- Transnational refugee law / Satvinder S. Juss -- Transnational climate law / Natasha Affolder -- Transnational food law / Matthew Canfield -- International investment law as transnational law / Nicolás M. Perrone -- Transnational antitrust law / Hannah L. Buxbaum -- Transnational mining law / Sara L. Seck -- The standardization of oil and gas law : transnational layers governance / Djakhongir Saidov -- Law and development / Amanda Perry-Kessaris -- Transnational space law / Kevin J. Madders -- Transnational Internet law / Christopher Marsden -- Transnational commercial law-developments and controversies / Shahla Ali -- Transnational arbitration law / Florian Grisel -- Transnational law and conflict of laws : a Japanese perspective / Dai Yokomizo -- Transnational sports law : the living Lex Sportiva / Antoine Duval -- Transnational contract law / Klaas Hendrik Eller -- Transnational property law / Priya S. Gupta -- Transnational tort law / Cees van Dam -- Transnational family law / Claire Fenton-Glynn -- Architects, landscapers, and gardeners in the transnational futures of international labor law / Adelle Blackett -- Transnational corporate governance : the state of the art and twenty-first-century challenges / Dionysia Katelouzou and Peer Zumbansen -- Transnational Art Law : maps and itineraries / Vik Kanwar and Jaya Neupaney -- Transnational migration law : authority, contestation, decolonization / Sara Dehm -- Contextualization as a (feminist) method for transnational legal practice / Farnush Ghadery -- Queering the transnational : perspective of law and sexuality / Dipika Jain -- The social question in a transnational context / Alexander Somek --The problem of the enterprise and the enterprise of law : multinational enterprises as polycentric transnational regulatory space / Larry Catá Backer -- Reclaiming sovereignty : resistance to transnational authority and the investor-state regime / A. Claire Cutler -- Transnational sustainability governance and the law / Phillip Paiement --Terrorism and transnational law : rules of law under conditions of globalization / Cian C. Murphy -- Democracy and human rights adjudication in the inter-American legal space / Rene Urueña -- The global governance implications of private international law / Horatia Muir Watt -- Stakes of the right to food in the politics of transnational law / Naoyuki Okano -- Climate change governance, international relations, and politics : a transnational law perspective / Stephen Minas -- Global social indicators and their legitimacy in transnational law / Mathias Siems and David Nelken -- Transnational law and legal positivism / Michael Giudice and Eric Scarffe -- With, within, and beyond the state : the promise and limits of transnational legal ordering / Gregory Shaffer and Terence Halliday -- Transnational law and feminist legal theory / Ratna Kapur -- Transnational law and the ethnography of corporate social responsibility / Laura Dominique Knöpfel -- Transnational law and literature : a postcolonial perspective / Amanda Lagji -- Representing transnational law : drone warfare and transnational legal text / Jothie Rajah -- Beyond borders and across legal traditions : the transnationalization of Latin American lawyers / Manuel A. Gómez -- "Africa needs many lawyers trained for the need of their peoples" : struggles over legal education in Kwame Nkrumah's Ghana / John Harrington and Ambreena Manji -- Transnational legal education in China / Stephen Minas -- Transnational legal education / Eve Darian-Smith.

This dissertation considers the recent wave of memoir-style fiction by French Jewish authors of Ottoman and North African origin in light of current debates on immigration and French national identity. These authors were raised by immigrant parents who, eager to assimilate into French society, did not focus on transmitting their heritage to subsequent generations. However, their children later attempted to reclaim their lost heritage as adults through literature that revisited their parents' immigration stories, culture, and Judeo-Spanish language. Through the narrative reconstruction of the past, these authors explore how hybrid identity functions within contemporary French society and historiography as an alternative form of French identity. By writing the Judeo-French experience into French literature and history, they revise the nationalist view of French identity to allow for colonial and non-European influences. Through this case study, this project argues that France's new multicultural demographics break down the barrier between "French" and "Francophone" and redefine what it means to be a French national. This not only allows both immigrants in France and French speakers in other countries to claim French culture as their own, but also reconceptualizes French culture to include foreign linguistic, cultural, and national elements.The first two chapters analyze the experience of Mediterranean Jewish immigrants in Paris in the early- to mid-twentieth century. My archival research challenges assumptions about immigrant assimilation, arguing that some immigrants developed a hybrid identity that would allow them to integrate into French society without denying their heritage. Moreover, by writing their stories into French literature, they legitimized their claim to French's cultural capital. My analysis of this work thus urges the revaluation of the Francophone and Jewish literary canons.The following two chapters turn to second-generation Jewish immigrant authors who, though raised disconnected from their ancestral pasts, attempt to reconstruct their parents' immigration narratives in order to gain access to their lost heritages. I analyze this move by reconceptualizing Marianne Hirsch's theory of postmemory, a term that describes the relationship of the second generation to the previous generation's trauma. Through narrative techniques of temporal conflation and multilingualism, these authors rethink their previously monocultural French identities, allowing them to be in conversation with their foreign heritages even as they identify as French nationals. By producing linguistically and culturally bilingual texts, these authors are attempting to alter the current, monocultural conception of French national identity to include the cultural and linguistic traditions of France's postcolonial, post-immigration population. Working simultaneously in minor and major languages, they redefine French identity as multilingual and global, not just for immigrants but also for the dominant culture. The conclusion reconsiders the texts discussed in the dissertation through the lens of contemporary debates in France on immigration and national identity, analyzing the politics of France's controversial new immigration museum to show the relevance of these French-Sephardic literary voices to current issues of French identity and culture. While French national identity has long been based on the idea of a shared past, France's colonial legacy and diverse demographics prove that this past in fact encompasses multiple cultures, languages, and ancestral heritages. By redefining the parameters of French national identity, France's political and cultural policies can better reflect and address its diverse population.

Die vorliegende Studie nimmt für den Zeitraum von den Vorbereitungsmaßnahmen zur Gründung der Gemeinschaft der Missionshelferinnen im Jahr 1952 bis zu deren Ausscheiden aus dem Missionsärztlichen Institut Würzburg im Jahr 1994 die von ihr betreuten Gesundheitseinrichtungen und Missionshospitäler in Afrika und Asien in den Blick. Der Gemeinschaft der Missionshelferinnen gehörten Frauen aus den Gesundheitsberufen an und sie war Teil des Missionsärztlichen Instituts Würzburg. Die Korrespondenz zwischen den Gesundheitsfachkräften vor Ort und der koordinierenden Stelle in Würzburg stellt das zentrale Archivmaterial dieser Studie dar. Über einen Zeitraum von vier Jahrzehnten zeigen sich darin dynamische Transformations- und Adaptationsprozesse von Begriffen, Verhaltensmustern, Konzepten und Strategien der handelnden Akteure und Institutionen sowie eine Neuausrichtung kirchlicher Gesundheitsarbeit. In dieser postkolonialen Studie aus dem Querschnittsbereich der Geschichte zur Entwicklungszusammenarbeit, der Missionsmedizingeschichte und der außereuropäischen Krankenhausgeschichte werden folgende Themenfelder untersucht: Missionshospitäler während und nach der Dekolonialisierung, katholische Missionsmedizin, Frauen als Trägerinnen des missionsärztlichen Gedankens, religiös motivierte Gesundheitsfachkräfte in der Entwicklungszusammenarbeit und die Krankenpflege als Teil der Missionsmedizin. Das Verhältnis der kirchlichen Gesundheitseinrichtungen zu staatlichen Institutionen war bestimmt von dem Wunsch nach Kooperation unter Wahrung der Eigenständigkeit der Gesundheitseinrichtungen. Im Zuge des Wandels des Missionsmedizinbegriffes gewann der medizinisch-krankenpflegerische Aspekt an Bedeutung. Missionskrankenhäuser etablierten sich und beförderten sowohl eine Bürokratisierung als auch einen Aufschwung der Krankenversorgung in den Gesundheitseinrichtungen der postkolonialen Mission. Kirchliche Gesundheitseinrichtungen waren Vertreter der Modernisierungstheorie und wurden zu einem integralen Bestandteil der Entwicklungszusammenarbeit. Im Zuge des Wandels des Entwicklungsbegriffes wurde die kurative Medizin in den Missionskrankenhäusern um das Gesundheitskonzept der Primary health care ergänzt. Dabei konkurrierten beide Konzepte. Der Wandel des Entwicklungsbegriffes beförderte darüber hinaus die Übergabe von Aufgaben- und Verantwortungsbereichen an einheimisches Personal innerhalb der Missionshospitäler und Gesundheitsprojekte. Die Missionshospitäler waren Orte des Wissensaustausches und der Ausbildung. So wurden Ausbildungsstätten geschaffen, in denen das Wissen westlicher Medizin und Krankenpflege vermittelt wurde. Die Preispolitik der kirchlichen Gesundheitseinrichtungen war aus karitativen Gründen nicht wirtschaftlich und führte sowohl zu einer Abhängigkeit von ausländischen Geldgebern als auch zu Konflikten mit anderen Gesundheitsanbietern. Typisch für die kirchlichen Gesundheitseinrichtungen war der hybride Charakter aus Medizin und christlichem Glauben. Unabhängig von der Religionszugehörigkeit wurden alle Personen in den kirchlichen Gesundheitseinrichtungen behandelt. Missionsstrategische Überlegungen der Missionsdiözesen nahmen Einfluss auf die Planung der Krankenhäuser. Bei der Auswahl des Personals war die medizinische Qualifikation entscheidend. Gleichzeitig wurde eine Achtung der Ausrichtung als katholisches Missionskrankenhaus vom Personal eingefordert. Eine Affinität kirchlicher Gesundheitseinrichtungen für die Lepraarbeit, die Gynäkologie und die Geburtshilfe ist zu konstatieren. Unterschiede bei Gesundheits- und Krankheitsvorstellungen zwischen den Anhängern traditioneller Heilkunde und denen westlicher Medizin erschwerten den Aufbau krankenhauszentrierter Gesundheitsversorgung und die Umsetzung medizinischer Programme im Bereich der Primary health care. Karitative und entwicklungspolitische Denkmuster lagen dem medizinischen Handeln zugrunde, wobei im untersuchten Zeitraum stärker entwicklungspolitisch orientierte Ansätze zu beobachten sind. Missionshospitäler und kirchliche Gesundheitseinrichtungen waren in jedem Falle ein wichtiger Bestandteil der Gesundheitssysteme vor Ort. ; Health care in the area of conflict between medicine, faith and health policy: The Medical Missionary Society (Gemeinschaft der Missionshelferinnen), 1952-1994 This study deals with the health centres and mission hospitals in Africa and Asia run by the Medical Missionary Society (Gemeinschaft der Missionshelferinnen) in the period 1952-1994. In 1952 the first steps to found the Society were taken and in 1994 the Society left the Würzburg Medical Missionary Institute (Missionsärztliches Institut Würzburg) having been part of it for four decades. The Medical Missionary Society consisted of female health workers. The correspondence of the health workers in the developing countries with the coordinator in Würzburg provides the main basis of this study. Over four decades a process of transformation and adaptation of the ideas, activities, policies and strategies of the participating individuals and institutions as well as a change of health care provided by the Church can be observed. This study of the postcolonial era, which is part of the history of missionary medical work, the history of overseas aid policy and the history of non-European hospitals, analyses the following: Mission hospitals during and after decolonisation, Catholic missionary medical work, the role of women in missionary medical work, religiously motivated health workers in aid to developing countries and nursing care as a part of missionary medical work. The health centres provided by the Church wanted to develop closer institutional links and cooperation with the governments without losing their independence. Traditional notions of medical missionary work had to adapt to new perceptions of health care. Medical and nursing activity in the mission hospitals and health centres became more important. Mission hospitals were established. This resulted in an expansion of bureaucracy and health care in the health centres of postcolonial mission. Health centres provided by the Church were representatives of the theory of modernisation and were part of the international aid to developing countries. Experiences in the developing countries created a new awareness of how development should be understood. This transformation impacted on the health care done in the health centres and mission hospitals. In addition to the policy of practising western curative medicine, new strategies of development policy were born and curative health care was supplemented with elements of preventative medicine. Both concepts competed for the limited financial resources. Gradually, all departments in the health centres and mission hospitals were handed over to indigenous personnel. The mission hospitals were places of training and education. One of the objectives of the mission hospital was to teach knowledge of western medicine and nursing. The pricing policy of the mission hospitals was adjusted according to social factors and based on a charitable point of view. This resulted in a dependence on foreign funding organisations and conflict with local health care providers. The ethos of the mission hospital combined medical practice with Christian faith. The access to the health care offered in the mission hospitals was open to everybody. Missionary strategies of dioceses impacted on the planning of the mission hospitals. The policy of choosing personnel for the hospitals was based on medical qualifications. At the same time the staff was expected to respect the ethical rules of a Catholic mission hospital. The mission hospitals often focused on leprosy work, obstetrics and gynaecology. Different beliefs concerning health and disease among followers of traditional medicine and those of western medicine led to difficulties in running hospitals and in carrying out medically necessary measures with regard to preventative medicine. The motives behind development policies and charitable ones influenced medical work. In the four decades examined in this study it can be stated that health care in the mission hospitals was more and more influenced by conceptions of international aid to developing countries. Mission hospitals and health centres provided by the Church were an important part of local health care systems.

This book brings together essays from leading Australian and international historians, in an analysis of the monumental Friendly Mission: the Tasmanian Journals and Papers of George Augustus Robinson 1829−1834, edited by NJB Plomley and republished in 2008. Until this book, Friendly Mission has rarely been considered in a context beyond the immediacy of Van Diemen's Land. Yet George Augustus Robinson's diverse writings constitute a body of work that typically has one set of meanings for local readers, and another for those outside its sphere of production. Robinson's texts are exemplary of the ways in which colonial texts circulated around what Alan Lester, Professor of Historical Geography at the University of Sussex, has called 'imperial networks.'

Abstract: Instead of the orientalist reformist paradigm as frame and episteme, Khatibi proposes a theory of double critique, critical liminality that targets, in a bi-directional movement, a Eurocentric or Orientalist discourse and an ethnocentric local discourse. Three critical concepts, constitutive of the theory of double critique: decolonisation, desacralisation and the orphan book are operative in Khatibi ́s analysis of Orientalism, identity, and the issue of origin. As a professional outsider, Khatibi follows conceptually and methodologically the rules of the epistemological critique in an enunciation of negotiation, not of negation; a site of hybridity. Keywords: Orientalism, Double Critique, Qur ́an, Islamic Studies, Psychoanalysis, Bible, Hybridity, Bilingualism, Maṭrūz Bibliography Abu Zayd, N. H. (2014). Al-Tafkīr fī zaman al-takfīr. Casablanca/Beirut: al-markaz al-ṯaqāfī al-ʿaraī. Anidjar, G. (2008). Semites: Race, Religion, Literature. Stanford: Stanford University Press. 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Roussillon, A. (2005). la pensée islamique contemporaine: acteurs et enjeux. Paris: Téraèdre. Sabih, J. (2009). Politisk poesi: Sami S. CHetrit og "Vævet identitet". (K. Eksell, C. Pedersen, & W. Scharlipp, Eds.) Naqd , pp. 51-70. Sanchez, S. J. (2012). L'historiographie du priscillianisme (1559-2012). From http://sjgsanchez.free.fr/historiogsanchez.pdf,: http://sjgsanchez.free.fr Sefroui, K. (2013). La revue Souffles 1966-1973: Espoir de révolution culturelle au Maroc. Casablanca: Édition du Sirocco. Urvoy, D. (1996). Les libres penseurs dans l ́Islam classique: L ́interrogation sur la religion chez les penseurs arabes independants . Paris: Albin Michel. ; Instead of the orientalist reformist paradigm as frame and episteme, Ḫaṭībī proposes a theory of double critique, critical liminality that targets, in a bi-directional movement, a Eurocentric or Orientalist discourse and an ethnocentric local discourse. Three critical concepts, constitutive of the theory of double critique: decolonisation, desacralisation and the orphan book are operative in Ḫaṭībī´s analysis of Orientalism, identity, and the issue of origin. As a professional outsider, Ḫaṭībī follows conceptually and methodologically the rules of the epistemological critique in an enunciation of negotiation, not of negation; a site of hybridity.

Introduction to the Handbook / John Solomos -- Part I: Theories and Histories -- Introduction to Part I -- 1. Systemic Racism and the White Racial Frame / Sean Elias, Joe R. Feagin -- 2. Beyond Racisms versus Cultural Studies: Critical Theories of Racism and Political Action from Migrant Workers to Black Lives Matter / Zacharias Zoubir and Karim Murji -- 3. Conceptualising Cities and Migrant Ethnicity: The Lessons of Chinese London / Laura Henneke and Caroline Knowles -- Part II: Contemporary Racisms in Global Perspective -- Introduction to Part II -- 4. Whitening Citizenship: Race, Ethnicity, and Documentation Status as Brightened Boundaries of Exclusion in the U.S. and Europe / Tiffany Joseph -- 5. Race and Racisms: Why and How to Compare? / Graziella Moraes Silva -- 6. Latin American Racisms in Global Perspective / Peter Wade -- 7. Hostility to Refugees and Asylum Seekers / Tony Kushner -- Part III: Racism and the State -- Introduction to Part III -- 8. The Racial State / Charles W. Mills -- 9. Blackness Everywhere: How the State Maintains and Manifests Racialized Power / Marcus Hunter -- 10. Cui Bono? Linking Political and Racial Orders / David Cook-Martín -- 11. "Re-Whitening" Non-White Spaces Through Colorblind Narratives / Charles Gallagher -- Part IV: Racist Movements and Ideologies -- Introduction to Part IV -- 12. Racist Movements, the Far Right and Mainstreaming / Aurelien Mondon and Aaron Winter -- 13. The Language of Walls-Inclusion, Exclusion, and the Racialization of Space / Ruth Wodak -- 14. The White Supremacist Movement in the U.S. Through the Lens of the Matrix of Race / Abby L. Ferber -- Part V: Anti-Racisms -- Introduction to Part V -- 15. Anti-Racism as Method / Manuela Bojadžijev -- 16. Contemporary Anti-Racism: A Review of Effective Practice / Jehonathan Ben, David Kelly, Yin Paradies -- 17. Anti-Racism and Everyday Life / Kristine Aquino -- 18. Formulating a Theory in Anti-Racism Activism / Rashawn Ray and Genesis Fuentes -- Part VI: Racism and Nationalism -- Introduction to Part VI -- 19. Nationalism and Racism: The Racial Politics of Non-Belonging, Bordering and Disposable Humanities / Sivamohan Valluvan -- 20. Distinctions, Dilemmas and Dangers: Sociological Approaches to Race and Nationalism / Matthew W. Hughey and Michael L. Rosino -- 21. Nationalism, Postcolonial Criticism and the State / Charles Leddy-Owen -- 22. Racism, Nationalism and the Politics of Resentment in Contemporary England / James Rhodes and Natalie-Anne Hall -- Part VII: Intersections of Race and Gender -- Introduction to Part VII -- 23. Intersections of Race and Gender / Umut Erel -- 24. 'We've Joined the Table but We're Still on the Menu': Clickbaiting Diversity in Today's University / Sirma Bilge -- 25. Racial Discrimination in the Name of Women's Rights: On Contemporary Racism in Sweden / Minoo Alinia -- 26. Gendered Racializations: Producing Subordinate Immigrant Subjects, Discrimination, and Oppressive Feminist and Queer Politics / Anna Korteweg -- 27. Racial States -- Gendered Nations: On Biopower, Race, and Sex / Sarah Bracke and Luis Manuel Hernández Aguilar -- Part VIII: Racism, Culture and Religion -- Introduction to Part VIII -- 28. Modernity, Race and Religion / Nasar Meer -- 29. Religious Otherness: Defining Boundaries of Contemporary Racism / Riva Kastoryano -- Part IX: Methods of Studying Contemporary Racisms -- Introduction to Part IX -- 30. Same Difference? Researching Racism and Immigration / Yasmin Gunaratnam and Hannah Jones -- 31. Researching Racisms, Researching Multiculture -- Challenges and Changes to Research Methods / Sarah Neal -- Part X: The End of Racism? -- 32. Metamorphoses of Racism, Anti-Semitism and Anti-Racism Today / Michel Wieviorka -- 33. The Beginning and the End of Racism -And Something In-Between / Kevin Durrheim -- 34. Humiliation, Dehumanization and the Quest for Dignity: Researching Beyond Racism / Philomena Essed.

In the epoch of total deception, moral and ethical dilemmas, ideological diversity, and confusion when the crisis is becoming a permanent state, it's getting more and more challenging to define such phenomena as hegemony and resistance, then to explain their quintessence. As more transnational networks and actors are appearing in the global landscape international political order is becoming more entangled. Some of the transnational ties are formal but there is an informal web of connections that are much difficult to discern. In this context of the accelerated transfiguration of the global system, it is crucial to make sense of how hegemony and resistance are functioning. In the following article, I will rely on philosophical works of Alain Badiou, Jean Baudrillard, Gilles Deleuze, also works of Russian author Leo Tolstoy and modern tv series such as The Leftovers, Fight Club, and Black Mirror to get the picture of how hegemony and resistance adjusted to the rapid change

"Any Minute Now the World's Overflowing Its Border": Anarchist Modernism and Yiddish Literature examines the intertwined worlds of Yiddish modernist writing and anarchist politics and culture. Bringing together original historical research on the radical press and close readings of Yiddish avant-garde poetry by Moyshe-Leyb Halpern, Peretz Markish, Yankev Glatshteyn, and others, I show that the development of anarchist modernism was both a transnational literary trend and a complex worldview. My research draws from hitherto unread material in international archives to document the world of the Yiddish anarchist press and assess the scope of its literary influence. The dissertation's theoretical framework is informed by diaspora studies, gender studies, and translation theory, to which I introduce anarchist diasporism as a new term. Originating in ancient Greek, anarchism refers to a constellation of anti-statist and anti-capitalist aspirations: imagining and working towards a world without borders, an ethics of consensus, bodily autonomy, and escape from the temporal strictures of wage labor. Anarchist diasporism describes the anti-statism of stateless peoples based upon their specific relationship to time and territory, and links the theoretical insights of diaspora studies with the historical study of anarchism. Rather than producing an aspiration to statehood, immigration and deportation often informed a rejection of nationalism and a reconsideration of the meaning of diaspora. The scope of this dissertation includes writers who personally identified as anarchists, such as Anna Margolin, Yosef Luden, and Alexander Harkavy; and those like Soviet anti-Fascist poet Peretz Markish, who absorbed anarchist thought and aesthetics and were celebrated by anarchist readerships. Chapter One, "Genealogies of Stateless Anti-Statism," documents how Yiddish anarchists claimed Jewish genealogies and interpreted diaspora. Historicizing this anti-teleological worldview provides a foundation for studying anarchist diasporism in Yiddish poetry, through such literary practices as bending time and imagining history before, after and beyond the state—imaginative gestures already present in Jewish anarchist theory. I translate and examine histories by Saul Yanovsky, Rabbi Yankev Meir Zalkind, Yosef Luden, and Yosef Cohen—each of whom edited a Yiddish anarchist newspaper—and the anarcha-feminism of Dr. Katherina Yevzerov and Emma Goldman. Zalkind and Luden most deeply engage with Torah and Talmud (Zalkind's translations made talmudic labor law accessible for workers); Yanovsky and Cohen draw from the vagaries of Jewish history; and Yevzerov and Goldman confront patriarchal power. The second chapter, "'Language is Migrant': The Multilingual Language Politics of Alexander Harkavy, Emma Goldman, and the Anarchist Press," examines a few case studies of language politics in Jewish anarchism—a movement which, unlike Bundism and Zionism, did not articulate a single ideology of language. Renowned for his contributions to the field of linguistics, Alexander Harkavy also developed a philosophy of language evolution informed by his anarchist worldview. I examine the language politics of two legal cases: Emma Goldman's trial for lecturing bilingually on birth control, and the Supreme Court free speech case Jacob Abrams vs United States, which deported the editors of Frayhayt for their seditious bilingual broadsides. I discuss the close relationship between two English-language journals, A. Berkman and Goldman's Mother Earth and Margaret Anderson's Little Review. Chapter Three, "The Anarchism of Time: Comparative Temporalities in Yiddish and English Sacco-Vanzetti Poems," examines the presence and persistence of anarcho-syndicalism in Yiddish poetry. Beginning with the Proletarian (Svetshop) poets Morris Rosenfeld and Yosef Bovshover, I discuss the role of the anarchist press in the development of immigrant social worlds. I examine the poetics and political valences of temporality in svetshop poetry, particularly their utopian futurities and critique of capitalist time. Two archetypal elements of Proletarian poetry—alternative temporality and imagery of garment workers' tools—were reinvented by Modernist poets in their responses to the Sacco-Vanzetti trial. Through repetition and kaleidoscopic montage, the poetic structures of Moyshe-Leyb Halpern and Yankev Glatshteyn embody alternative temporalities beyond the linear and punitive temporality of the state. Chapter Four, "With An Undone Shirt (Mit a tseshpilyet hemd): Anarchist Temporality and Embodiment in Peretz Markish's Poema Der fertsikyeriker man," analyzes Markish's brash early work and selections from his hitherto-untranslated masterpiece Der fertsikyeriker man (The Man of Forty), a book-length poema that was rescued hours before his arrest by the Soviet Secret Police and smuggled out of Russia. I examine how anarchist themes circulated through his work, including revolutionary temporality, antimilitarism, visions of nature without borders, and representations of the autonomous body. Despite the Soviet Union's brutal surveillance and persecution of Yiddish writers, Markish defiantly used the Jewishly-marked vocabulary which Soviet language reform campaigns had attempted to purge. I consider anarchist responses to Markish's poetry in the contemporaneous newspaper Arbeter Fraynd (Worker's Friend), which claimed him "as much our comrade as our poet." The Coda points to possible future dialogues with other fields (such as postcolonial and decolonial thought, Diaspora Studies, and Comparative Literature) and connections to contemporary diasporic movements building democracy without the state. This dissertation contributes to our understanding of the multiplicities of Jewish diasporic thought and expands the body of world Modernist literature available in translation.