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Achille Mbembe theorizes the genealogy of the contemporary world--one plagued by inequality, militarization, enmity, and a resurgence of racist, fascist, and nationalist forces--and calls for a radical revision of humanism a the means to create a more just society.

"Queer Necropolitics comes at a time when the intrinsic and self-evident value of queer rights and protections, from gay marriage to hate crimes, is increasingly put in question. It assembles writings that explore the new queer vitalities within their wider context of structural violence and neglect. The book mobilises the concept of 'necropolitics' in order to bring into view everyday death worlds, from more expected sites such as war, torture or imperial invasion to the mundane and normalised violence of racism and gender normativity, the market, and the prison-industrial complex. Its contributors interrogate the distinction between valuable and pathological lives by attending to the symbiotic co-constitution of queer subjects folded into life, and queerly abjected racialised populations marked for death. Moving between diverse geopolitical contexts - the US and the UK, Guatemala and Palestine, the Philippines, Iran and Israel - the chapters interrogate claims to queerness in the face(s) of death, both spectacular and everyday. Drawing on textual and visual analysis, ethnography, historiography and more, the authors argue that the distinction between 'war' and 'peace' dissolves in the face of the banality of death in the zones of abandonment that regularly accompany contemporary democratic regimes. The book will appeal to activist scholars and students from various social sciences and humanities, including cultural and media studies, critical legal studies, gender, transgender, queer, sexuality and intersectionality studies, critical race and ethnic studies, violence and conflict studies, as well as those studying nationalism, colonialism, prisons and war. It should be read by all those trying to make sense of the contradictions inherent in regimes of rights, citizenship and diversity"--

"This book comes at a time when the intrinsic and self-evident value of queer rights and protections, from gay marriage to hate crimes, is increasingly put in question. The book will appeal to activist scholars and students from various social sciences and humanities, particularly those across the fields of law, cultural and media studies, gender, sexuality and intersectionality studies, race, and conflict studies, as well as those studying nationalism, colonialism, prisons and war. It should be read by all those trying to make sense of the contradictions inherent in regimes of rights, citizenship and diversity"--

Every politics is an aesthetic. If necropolitics is the (accelerated) politics of what is usually referred to as the 'apolitical age', what are its manoeuvres, temporalities, intensities, textures, and tipping points? Bypassing revelatory and reconstructionist approaches - the tendency of which is to show that a particular site or practice is necropolitical by bringing its genealogy into evidence - this collection of essays by artist-philosophers and theorist curators articulates the pre-perceptual working of necropolitics through a focus on the senses, assignments of energy, attitudes, cognitive processes, and discursive frameworks.0Drawing on different yet complementary methodologies (visual, performance, affect, and network analysis; historiography and ethnography), the contributors analyse cultural fetishes, taboos, sensorial and relational processes anchored in everyday practices, or cued by specific artworks. By mapping the necropolitics' affective cartography, they expand the concept beyond its teleological, anthropocentric, and reductive horizon of 'making and letting die' to include posthuman and posthumous actants, effectively arguing for the necropolitics' transformatory, political potential

Intro -- Preface -- Contents -- Chapter 1: Life, Death and Power -- The Wounded and Mutilated Body -- Part I: The Wounded Body -- Part II: The Mutilated Body -- Understanding Living Death -- References -- Part I: The Wounded Body -- Chapter 2: Necropolitics: From Corpse to Body -- Death and Decentering -- Part 1: The Narco-Thanatopolitical Axis -- Techniques of Visualization -- Techniques of Representation -- Part 2: The Necropolitical Axis and a Collapse of Representation -- References -- Chapter 3: The Wounded Body: A Necropolitics of Living Death -- Part 1: Living Death Through the Wound -- A Wounded Conatus -- Part 2: Navigating Death-Moving Inside and Outside -- Moving Inside -- Moving Outside -- References -- Chapter 4: Necropolitics and Resistance: The Autodefensa Movement -- Resistance and Death -- Part 1: Rise and Regulation -- Resistance Beyond Regulation: A Brief Detour Through Aquila -- Part 2: Fall and Prolonged Exposure to Death -- References -- Part II: The Mutilated Body -- Chapter 5: Thanatopolitics: Mutilating Autodefensas -- Mutilation and Mexico: An Introduction to the Bond -- Becoming-Fuerza Rural -- Ghosts in the Body-Machine: An Unintelligible Fuerza Rural -- Purification and Disbandment: Machinic Enslavement Mark II -- References -- Chapter 6: Mutilation Extended -- Part 1: Primitive Mutilation -- Pronapred: Mutilating the Population -- Part 2: Disciplining the (Mutilated) Body -- Slipping the Bond: Wounding Mutilation -- References -- Chapter 7: Making Killable: (Pure) Violence and a Suicidal State -- Mutilation and the Death World: From Transcendental to Immanent Violence -- Pure Violence -- State Violence in Apatzingán -- A Suicidal State -- References -- Chapter 8: Necropolitics: Governing by the Campfire -- The Campfire -- Necropolitics: A Politics of Life and Death -- References -- Index

Covers -- Editorial advisory board -- Bordering, exclusions and necropolitics -- Borders and margins: debates on intersectionality for critical research -- Recollection-as-method in social welfare practice: dirty work, shame and resistance -- Life, death, ethnography: epistemologies and methods of the quasi-event -- Gather in my name, my skin, my everything… ("Gather in myName": Maya Angelou, 1974) -- Location as method -- Dislocations, dis-possessions: more movements of the people

Abstract: On May 9th, 2012, the Argentinean Senate converted into law the long collective process, driven by trans* activism, towards the legal recognition of gender identity. The Gender Identity Act (GIA) meant a large contribution to the field of civil and sexual rights interationally, especially in the matter of trans* policy. Nevertheless, what was at stake in the approval of the GIA was not just a step forward in legal terms and at a personal level for trans* people, but a whole set of representations, desires and social stakes on trans* lives and population. Thus, as regards to the scope and achievements of the GIA and its social and parliamentary debates, we can assert that in that realm a specific trans* life does not qualify as a living life. This article addresses the specific ways of presentation and apprehension of trans* lives in parliamentary debates about the GIA, and in social disputes within trans* activism. A biopolitical analysis of gender identity leads us to rethink the social conditions that sustain life and, by the same token, the interpretative frameworks of death.Keywords: Gender Identity; Law; Trans*; Biopolitics; NecropoliticsNecropolíticas trans*: Ley de identidad de género en ArgentinaResumen: El 9 de Mayo de 2012, el Senado Argentino convirtió en ley lo que fuera un largo proceso colectivo impulsado por el activismo trans*, la llamada Ley de Reconocimiento a la Identidad de Género. La Ley de Identidad de Género (LIDG) significó un gran aporte de escala internacional en materia de derechos sexuales y civiles, y en particular, en materia de política trans*. No obstante, lo que estaba en juego en la aprobación de la LIDG significaba no sólo un avance de carácter personal y global en términos jurídicos, sino también un conjunto de representaciones, deseos y apuestas sociales sobre la población y la vida trans*. A tenor de los alcances y logros de la LIDG y sus respectivos debates, tanto sociales como parlamentarios, puede sostenerse que en ellos una vida concreta, una vida trans*, no califica como vida viva. El artículo propone una reflexión crítica sobre los modos específicos de presentación y aprehensión de una vida trans*, sea en los distintos debates parlamentarios en torno a la LIDG, sea en las disputas sociales del activismo trans*. Desde un análisis biopolítico sobre la identidad de género, el texto busca repensar las condiciones sociales que sostienen la vida y, por lo mismo, aquellos marcos interpretativos de la muerte.Palabras clave: Identidad de Género; Ley; Trans*; Biopolítica; NecropolíticaNecropolíticas trans*: Lei de Identidade de Gênero na ArgentinaResumo: Em 9 de maio de 2012, o Senado argentino converteu em lei o que fora um longo processo coletivo impulsionado pelo ativismo trans*, a chamada Lei de Reconhecimento da Identidade de Gênero. A Lei de Identidade de Gênero (LIDG) significou uma grande contribuição de escala internacional em matéria de direitos sexuais e civis e, em particular, em matéria de política trans*. No entanto, o que estava em jogo na aprovação da LIDG significava não só um avanço de caráter pessoal e global em termos jurídicos, mas além disso um conjunto de representações, desejos e apostas sociais sobre a população e a vida trans*. Nesse sentido, se nos ativermos aos alcances e êxitos da LIDG e aos seus respectivos debates tão sociais como parlamentares, poderemos sustentar que neles uma vida concreta, uma vida trans*, não se qualifica como vida viva. O presente artigo se propõe a uma reflexão crítica sobre os modos específicos de apresentação e de apreensão de uma vida trans*, seja nos distintos debates parlamentares em torno da LIDG, seja nas disputas sociais do ativismo trans*. A partir de uma análise biopolítica sobre a identidade de gênero, vamos repensar as condições sociais que sustentam a vida e, pela mesma razão, aqueles marcos interpretativos da morte.Palavras-chave: identidade de gênero; Lei; trans*; biopolítica; necropolítica ; Last May 9, 2012, the Argentinian Senate turned into a law what was a long colective process driven by trans activism, the so called Gender Identity Acknowledgemente Law. The Gender Identity Law, meant a large step forward at an international level in the sexual and civil rights field, and specifically in the Trans politics subject. Nontheless, what was concerned in the approval of the GIL implied not only an advance at a personal and global level in legal terms, but also a set of representations, desires and social pledges over Trans population and life. Theoretically, if we adjust to the scope of the GIL'S achievements, we can state that a concrete life, a Trans life, does not qualify as a living life. The following lines are centered in a critical consideration over the specific ways of presenting and understanding a Trans life, both in the variety of parliamentary debates regarding the GIL as in the social disputes withing Trans activism itself. From a biopolitical approach over gender identity, we plan to rethink the social conditions that sustain life, and consecuently, the interpretative frames of death.

The rapid increase in the use and capabilities of Unmanned Aerial Vehicles (UAVs), or 'drones,' has led to debates on their place in US strategy, particularly their use in assassination missions, or so-called targeted killings. However, this debate has tended to focus narrowly on two questions: first, whether the US use of UAVs to assassinate its enemies, including US citizens, is legal, and second, whether drones should be given the autonomy to decide when to kill humans. This paper uses the concept of 'necro-politics'-the arrogation of the sovereign's right both to command death and to assign grievable meaning to the dead-as it emerges in the work of Achille Mbembe to criticize the assumptions of these questions. It is argued that debates over endowing drones with the autonomy to kill humans assume that the current human operators of drones work outside of the context of racial distinction and colonial encounter in which they already make decisions to kill. The paper supports this argument with reference to the text of a US investigation into a strike which killed civilians in Uruzgan province, Afghanistan. Adapted from the source document.

Purpose
Contemporary governmentality combines biopolitical and necropolitical logics to establish social, political and physical borders that classify and stratify populations using symbolic and material marks as, for example, nationality, gender, ethnicity, race, sexuality, social class and/or disability. The social sciences have been prolific in the analysis of alterities and, in turn, implicated in the epistemologies and knowledge practices that underpin and sustain the multiplication of frontiers that define essential differences between populations. The purpose of this paper is to develop a strategy that analyze and subvert the logic of bordering inherent in the bio/necropolitical gaze. In different ways, this paper examines operations of delimitation and differentiation that contribute to monolithic definitions of subject and subjectivity.


Design/methodology/approach
The authors question border construction processes in terms of their static, homogenizing and exclusionary effects.


Findings
Instead of hierarchical stratification of populations, the papers in this special issue explore the possibilities of relationship and the conditions of such relationships. Who do we relate to? On which terms and conditions? With what purpose? In which ethical and political manner?


Originality/value
A critical understanding of the asymmetry in research practices makes visible how the researcher is legitimized to produce a representation of those researched, an interpretation of their words and actions without feedback or contribution to the specific context where the research has been carried out. Deconstructive and relational perspectives are put forward as critical strands that can set the basis of different approaches to research and social practice.

This article explores how language oppression—coerced language loss—contributes to physical death. The context for this investigation is the ongoing crisis of global linguistic diversity, which sees approximately half the world's languages facing language oppression. It is also a crisis of bodies and lives. This article proposes the necropolitics of language oppression as a decolonial anthropological approach for theorizing and confronting this global problem. Drawing on the anthropology of violence, genocide, and the state, within the context of anthropology's colonial turn since the 1970s, this article describes how states within colonial modernity create and exploit population-differentiated death through practices of social death, slow violence, and slow death. This perspective enables a synthesis of literature from linguistics, applied linguistics, sociolinguistics, translation studies, and public health to reveal the links between language oppression and death. The conclusion discusses how the approach developed in this article can help sustain languages and lives.