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This essay contrasts the trajectory of Engin Isin's work since Being Political (2002) with a very different intellectual path pursued among scholars of a younger generation. Isin moves away from his initial critiques of citizenship and 10 years later proposes "citizenship without frontiers," a way of understanding emancipatory interventions of active citizens in opposition to state violence. During this same time frame, other political theorists began to reject "citizenship" entirely. Whereas, Isin's oeuvre since Being Political incorporates the principles of creativity and resistance of "being political" into a more expansive concept of "citizenship," other theorists began denouncing citizenship as of a piece with colonialism, capitalism, and neoliberalism. Such reactions expressly rejected efforts to recuperate citizenship for causes that oppose domination and oppression. This essay analyzes arguments antagonistic to citizenship claims through the lens of Isin's work, focusing in particular on competing views on nativism, Indigeneity, and nationality. The Conclusion considers recent examples of activist citizens and citizens without frontiers pursuing political solidarities along the lines Isin proposes.1

The aim of this article is to provide empirical insights into the process of building solidarity. I focus on the way in which feminist movements are funded and discuss the question of the structural conditions for building feminist solidarities within movements that already display different hierarchies of income, visibility and recognition. My key message is that feminist solidarities are more easily produced if feminist movements challenge traditional alliances of money, expertise and power, and thus propose an alternative to 'NGO-isation'. I outline the particular practices of participatory grant-making of the Polish Feminist Fund and argue that such organisation practices may foster greater solidarities across different identities, issues and locations, and result in the more politically oriented redistribution of funds to those who are in most pressing need of support.

Feminist Solidarities after Modulation produces an intersectional analysis of transnational feminist movements and their contemporary digital frameworks of identity and solidarity. Engaging media theory, critical race theory, and Black feminist theory, as well as contemporary feminist movements, this book argues that digital feminist interventions map themselves onto and make use of the multiplicity and ambiguity of digital spaces to question presentist and fixed notions of the internet as a white space and technologies in general as objective or universal. Understanding these frameworks as colonial constructions of the human, identity is traced to a socio-material condition that emerges with the modernity/colonialism binary.

In the colonial moment, race and gender become the reasons for, as well as the effects of, technologies of identification, and thus need to be understood as and through technologies. What Deleuze has called modulation is not a present modality of control, but is placed into a longer genealogy of imperial division, which stands in opposition to feminist, queer, and anti-racist activism that insists on non-modular solidarities across seeming difference. At its heart, Feminist Solidarities after Modulation provides an analysis of contemporary digital feminist solidarities, which not only work at revealing the material histories and affective ""leakages"" of modular governance, but also challenges them to concentrate on forms of political togetherness that exceed a reductive or essentialist understanding of identity, solidarity, and difference.