Suchergebnisse

32 pages ; Opening questions about "things" onto the bureaucratically-maintained, compartmentalized discursive, disciplinary claims of "philosophy," "theory," and "poetry," "Urgent Matter" explores these three terms in relation to one another through attention to recent work by Giorgio Agamben, Jacques Rancière, the German-American poet Rosmarie Waldrop, and the German poet Ulf Stolterfoht, whose fachsprachen. Gedichte. I-IX (Lingos I-IX. Poems) Waldrop rendered into English in an award-winning translation. The difference between the "things" called "poetry" and "philosophy," as now institutionalized within the academy, is not epistemological, ontological, ahistorical, but a matter of linguistic domains, of so-called concrete "images" as the policed domain of the former and of "abstraction" as the policed domain of the latter. Challenging the binary logics that dominate language use in diverse discursive/disciplinary cultures, Waldrop's linguistically self-referential, appositional procedures develop ways to use language that are neither linear, nor so much without direction, as multi-directional, offering complexes of adjacency, of asides, of digression, of errancy, of being "alongside," in lieu of being "opposed to," that constitute at once a poetics, an aesthetics, an ethics, and a politics. Elaborating a complementary understanding of poetry as "the most philosophic of all writing," a medium of being "contemporary," Waldrop and Stolterfoht question poetry's purposes as one kind of language apparatus among others in the general economy. Whatever poetry might be, it aspires to be in their hands not a thing in itself but a form of self-questioning, of all discourses, all disciplines, that "thing" that binds "poetry" and "philosophy" together, as urgent matter, in continuing.

Una de las cuestiones más importantes que se desprenden de la acción humanitaria es la separación o, si se quiere, la simbiosis no realizada entre la asistencia de emergencia y el desarrollo sostenible. El espacio entre estos ámbitos tradicionales puede denominarse rehabilitación (a falta de un mejor término; véase más adelante sobre el aspecto semántico) y corresponde a lo que experimentan en general países propensos a crisis asolados por la pobreza y desgarrados por el conflicto. Actualmente existen más de treinta de estos paí ses seriamente afectados por situaciones que las Naciones Unidas denominan "emergencias complejas". Estas emergencias se han multiplicado debido a la concurrencia de una serie de factores, entre los que figuran el final de la guerra fría, el desencadenamiento de hostilidades étnicas antes inhibidas, la proliferación de armas, el avance de la tecnología de la informatión, la erosión de la inviolabilidad de la soberanía, la persistencia del subdesarrollo, y el paso de tortuga de la democratizatión.

On 4 February 1976 the Federal Military Government of Nigeria promulgated Decree No. 6, initiating the removal of the national capital from Lagos to Abuja. Thus Nigeria followed Brazil, Botswana, Malawi, Pakistan, and Tanzania to become the most recent developing country to arrange for a transfer of its centre of government. The proliferation of new capitals constructed in the twentieth century has captured the world-wide attention of geographers, architects, planners, and demographers, but the literature on the subject examines these projects almost exclusively with a focus on planning for national development. This viewpoint too often neglects politics as the paramount force in the relocation of a nation's capital city.

Geschichte der Versuche, die Hauptstadt von Lagos in einen anderen Landesteil zu verlegen, bis zur Proklamation von Abuja als neuer Hauptstadt. Kritische Stimmen zur Wahl von Abuja, das zu einem kapitalverschlingenden Prestigeobjekt ohne Wachstumseffekt geworden ist. (Hlb)

Abstract
Evidence suggests that the UFO/alien abduction phenomenon is exclusively experienced by white people in the United States. But while scholars have probed abductee narratives to surface political and symbolic anxieties for decades, none have thought of the phenomenon's whiteness alongside the archival absence of Black abductees. Using abductee accounts, interdisciplinary studies of the UFO abduction phenomena, and critiques of Black subjectivity, this article attends to the ontological anxieties that permeate UFO abduction narratives and their choreographic resonance with the psychosomatics of Black life. This article begins by examining the exceptional narrative of Barney Hill, America's first and thus far only popular Black abductee. Then it brings into focus UFOlogy's aporetic negation of racial subjectivity and suggests that the UFO abduction phenomenon is, a posteriori, inaccessible to the Black nonsubject. Finally, it returns to Hill's experience and offers speculative implications of a libidinal relationship between the starship's technics and the slave ship's terror.