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Indigenous rights in Australia are at a crossroads. Over the past decade, neo-liberal governments have reasserted their claim to land in Australia, and refuse to either negotiate with the Indigenous owners or to make amends for the damage done by dispossession. Many Indigenous communities are in a parlous state, under threat both physically and culturally. In Sovereign Subjects some of Indigenous Australia's emerging and well-known critical thinkers examine the implications for Indigenous people of continuing to live in a state founded on invasion. They show how for Indigenous people, self-determination, welfare dependency, representation, cultural maintenance, history writing, reconciliation, land ownership and justice are all inextricably linked to the original act of dispossession by white settlers and the ongoing loss of sovereignty. At a time when the old left political agenda has run its course, and the new right is looking increasingly morally bankrupt, Sovereign Subjects sets a new rights agenda for Indigenous politics and Indigenous studies.
Subjects and Sovereigns reexamines the traditional bond between subject and sovereign and argues that this relationship endured as a powerful site for claims-making in the eighteenth-century British Empire.
Critically Sovereign traces the ways in which gender is inextricably a part of Indigenous politics and U.S. and Canadian imperialism and colonialism. The contributors show how gender, sexuality, and feminism work as co-productive forces of Native American and Indigenous sovereignty, self-determination, and epistemology. Several essays use a range of literary and legal texts to analyze the production of colonial space, the biopolitics of “Indianness,” and the collisions and collusions between queer theory and colonialism within Indigenous studies. Others address the U.S. government’s criminalization of traditional forms of Diné marriage and sexuality, the Iñupiat people's changing conceptions of masculinity as they embrace the processes of globalization, Hawai‘i’s same-sex marriage bill, and stories of Indigenous women falling in love with non-human beings such as animals, plants, and stars. Following the politics of gender, sexuality, and feminism across these diverse historical and cultural contexts, the contributors question and reframe the thinking about Indigenous knowledge, nationhood, citizenship, history, identity, belonging, and the possibilities for a decolonial future. Contributors. Jodi A. Byrd, Joanne Barker, Jennifer Nez Denetdale, Mishuana Goeman, J. Kēhaulani Kauanui, Melissa K. Nelson, Jessica Bissett Perea, Mark Rifkin
The White Possessive explores the links between race, sovereignty, and possession through themes of property: owning property, being property, and becoming propertyless. Focusing on the Australian Aboriginal context, Aileen Moreton-Robinson questions current race theory in the first world and its preoccupation with foregrounding slavery and migration. The nation, she argues, is socially and culturally constructed as a white possession. Moreton-Robinson reveals how the core values of Australian national identity continue to have their roots in Britishness and colonization, built on the disavowal of Indigenous sovereignty. Whiteness studies literature is central to Moreton-Robinson’s reasoning, and she shows how blackness works as a white epistemological tool that bolsters the social production of whiteness—displacing Indigenous sovereignties and rendering them invisible in a civil rights discourse, thereby sidestepping thorny issues of settler colonialism. Throughout this critical examination Moreton-Robinson proposes a bold new agenda for critical Indigenous studies, one that involves deeper analysis of how the prerogatives of white possession function within the role of disciplines.
Seeking new forms of democracy, progressive politics raises a fundamental question: what is the alternative to the allegedly coherent, self-contained liberal subject that represents the project of modernity? Exploring the themes of nature, race, and the divine, this book identifies the more realistic alternative in the “relational subject”: a subject that is inseparable from the global field of relations through which it emerges and yet distinct from that field because it lives a life that no one else ever has. Recognizing ourselves as such subjects allows us not only to rethink politics, but, more profoundly, to envision sovereignty as the means by which we each rejuvenate ourselves and the polities we constitute with others.
As an overseas department of France, Guadeloupe is one of a handful of non-independent societies in the Caribbean that seem like political exceptions—or even paradoxes—in our current postcolonial era. In Non-Sovereign Futures, Yarimar Bonilla wrestles with the conceptual arsenal of political modernity—challenging contemporary notions of freedom, sovereignty, nationalism, and revolution—in order to recast Guadeloupe not as a problematically non-sovereign site but as a place that can unsettle how we think of sovereignty itself. Through a deep ethnography of Guadeloupean labor activism, Bonilla examines how Caribbean political actors navigate the conflicting norms and desires produced by the modernist project of postcolonial sovereignty. Exploring the political and historical imaginaries of activist communities, she examines their attempts to forge new visions for the future by reconfiguring narratives of the past, especially the histories of colonialism and slavery. Drawing from nearly a decade of ethnographic research, she shows that political participation—even in failed movements—has social impacts beyond simple material or economic gains. Ultimately, she uses the cases of Guadeloupe and the Caribbean at large to offer a more sophisticated conception of the possibilities of sovereignty in the postcolonial era.
Hobbes's political theory has traditionally been taken to be an endorsement of state power and a prescription for unconditional obedience to the sovereign's will. In this book, Susanne Sreedhar develops a novel interpretation of Hobbes's theory of political obligation and explores important cases where Hobbes claims that subjects have a right to disobey and resist state power, even when their lives are not directly threatened. Drawing attention to this broader set of rights, her comprehensive analysis of Hobbes's account of political disobedience reveals a unified and coherent theory of resistance that has previously gone unnoticed and undefended. Her book will appeal to all who are interested in the nature and limits of political authority, the right of self-defense, the right of revolution, and the modern origins of these issues.
By the 1890s, Siam (Thailand) was the last holdout against European imperialism in Southeast Asia. But the kingdom's exceptional status came with a substantial caveat: Bangkok, its bustling capital, was a port city that was subject to many of the same legal and fiscal constraints as other colonial treaty ports. Sovereign Necropolis offers new insight into turn-of-the-century Thai history by disinterring the forgotten stories of those who died "unnatural deaths" during this period and the work of the Siamese state to assert their rights in a pluralistic legal arena. Based on a neglected cache of inquest files compiled by the Siamese Ministry of the Capital, official correspondence, and newspaper accounts, Trais Pearson documents the piecemeal introduction of new forms of legal and medical concern for the dead. He reveals that the investigation of unnatural death demanded testimony from diverse strata of society: from the unlettered masses to the king himself. These cases raised questions about how to handle the dead—were they spirits to be placated or legal subjects whose deaths demanded compensation?—as well as questions about jurisdiction, rights, and liability. Exhuming the history of imperial politics, transnational commerce, technology, and expertise, Sovereign Necropolis demonstrates how the state's response to global flows transformed the nature of legal subjectivity and politics in lasting ways. A compelling exploration of the troubling lives of the dead in a cosmopolitan treaty port, the book is a notable contribution to the growing corpus of studies in science, law, and society in the non-Western world.
This title provides an examination of the rise, evolution and decline of the city-state, from ancient times to the present day.
In fragile states, domestic and international actors sometimes take the momentous step of sharing sovereign authority to provide basic public services and build the rule of law. While sovereignty sharing can help address gaps in governance, it is inherently difficult, risking redundancy, confusion over roles, and feuds between partners when their interests diverge. In Sovereignty Sharing in Fragile States, John D. Ciorciari sheds light on how and why these extraordinary joint ventures are created, designed, and implemented. Based on extensive field research in several countries and more than 150 interviews with senior figures from governments, the UN, donor states, and civil society, Ciorciari discusses when sovereignty sharing may be justified and when it is most likely to achieve its aims. The two, he argues, are closely related: perceived legitimacy and continued political and popular support are keys to success. This book examines a diverse range of sovereignty-sharing arrangements, including hybrid criminal tribunals, joint policing arrangements, and anti-corruption initiatives, in Sierra Leone, Cambodia, Lebanon, Timor-Leste, Guatemala, and Liberia. Ciorciari provides the first comparative assessment of these remarkable attempts to repair ruptures in the rule of law—the heart of a well-governed state.