Gemma Bird

Beyond the nation state: the role of local and pan-national identities in defining post-colonial African citizenship

Abstract This article explores how the process of decolonisation offers a perspective on the politics of identification, solidarity and becoming. The hope is to offer a way of tracing a concept of citizenship that may not only be tied to the nation state but to other forms of political organisation. To achieve this, the article draws on the work of Engin Isin and the concept of the ‘activist citizen’ as a lens through which to examine how citizenship in the mid-twentieth century decolonisation movements in Africa was imagined by ‘philosopher statesmen’ as a way of re-establishing a sense of pride in the village and the pan-African community, as locations of citizenship beyond the nation state. In discussing this the article analyses the speeches, articles and monographs of, Julius Nyerere, and Léopold Sédar Senghor, questioning whether these texts reveal a complicated notion of the postcolonial citizen which begin to re-establish a belief in the value of some sense of African identity as a response to the dehumanising efforts of colonialism; establishing local and pan-national spaces as locations for ‘acts’ of citizenship intended to re-establish a sense of pride in African identities.

Rethinking the role of the arts in politics: lessons from the Négritude movement

Abstract The arts can be a powerful tool for emancipation, community building and political expression. This article makes the argument that artistic and cultural expression should be viewed by politicians and policy makers as an effective form of political engagement and an important feedback loop for understanding the political dissatisfaction of the electorate. It draws on one particular historical example, the Négritude movement, to highlight the value and strength of cultural movements in responding to questions of politics and to draw out lessons for current policy makers in recognising the value of culture in effecting political change. Against a contemporary political and scholarly narrative of disaffected citizenship, this article demonstrates that a lack of trust in a political model does not necessarily demonstrate a disinterested citizenry; rather it can suggest a citizenry who have found new and innovative ways to engage. The Négritude movement provides one such historical example.

Bringing African Scholarship Back In: Lessons from the Pan-African Political Project

The chapter explores the value of previously marginalized narratives to discussions in international relations. In particular it focuses on the potential contributions of Leopold Sedar Senghor, Kwame Nkrumah, and Julius Nyerere to contemporary discussions of citizenship beyond the bounded understanding associated with the nation-state. Through a questioning of the Negritude movement and the pan-African project, the chapter suggests that lessons can be learnt for both contemporary cosmopolitanism and citizenship studies through a re-reading of the narratives of scholars that have been previously excluded or written out of international relations theory.

Perfecting Justice in Rawls, Habermas and Honneth: A Deconstructive Perspective by Miriam Bankovsky. London: Continuum, 2012. 250pp., £65.00, ISBN 978 1441 1954 18

Analysing in a timely fashion the new concept of global justice, this small edited book spells out coherently what it entails politically and economically. The separate contributions by scholars with roots in either continental European or Anglo-Saxon political philosophy are most informative about this rapidly evolving debate on the desirability of global justice institutions or policies. There are two basic difficulties involved here that the adherents of global justice in this volume struggle with. First, we have reasonableness. If justice amounts to – what the great Roman lawyers already recognised – giving each and everyone his/her due, then we face the complicated question: what should a global citizen reasonably claim – respect, human rights, economic support, strict equality? I would be inclined to scepticism as to the feasibility of the radical demand for a global difference principle à la Rawls. Second, we face governance. If the thicker and thicker carpet of IGOs, NGOs, CSOs and regional coordination mechanisms can be looked upon as elements in a world government, then we must address the sensitive problem: should international and regional bodies constitute the foundation of a hierarchical governance structure? This is hardly feasible, as it would collide with the basic principle of state sovereignty that remains a leading pillar in public international law, despite being more and more restricted by humanitarian considerations. This book is suitable for Master’s courses in ethics or international relations, applying the cosmopolitan frameworks of Kant or Rawls to the world of today, very much in tune with the increasing support for humanitarian objectives globally. Two articles (Kofman and Nath) provide an excellent examination of the distinction between global and statist (national) egalitarianism. Another argues strikingly for the ideal of equality of opportunity at the global level (Loriaux), while admitting that such a concept ‘has difficulty accommodating cultural differences’. Yet even if one could formulate a rational theory of global justice starting from a few deontological principles, the practicality of implementation remains uncertain, both economically and politically. This book touches upon this problem of feasibility of global justice.

The Human Right to Development in a Globalized World – By Daniel Aguirre

according to Foucault; finally, Dianna Taylor offers ‘an overview of Foucault’s account of the origins of modern Western subjectivity in early Christian practices of the self ’, practices that involved self-sacrifice, and demonstrates how critique ‘functions as a Foucauldian response to the problem of the self-sacrificing subject’ (pp. 173–4). The collection is a valuable resource for students. Simultaneously, as it offers novel insights into and interesting applications of Foucault’s thought, it is a significant contribution to scholarly debates and a welcome addition to the literature. On the whole, the book achieves its objectives.

Book Review: International Relations: The Human Right to Development in a Globalized World

according to Foucault; finally, Dianna Taylor offers ‘an overview of Foucault’s account of the origins of modern Western subjectivity in early Christian practices of the self ’, practices that involved self-sacrifice, and demonstrates how critique ‘functions as a Foucauldian response to the problem of the self-sacrificing subject’ (pp. 173–4). The collection is a valuable resource for students. Simultaneously, as it offers novel insights into and interesting applications of Foucault’s thought, it is a significant contribution to scholarly debates and a welcome addition to the literature. On the whole, the book achieves its objectives.

Book Review: International Relations: The Human Right to Development in a Globalized WorldThe Human Right to Development in a Globalized World by AguirreDaniel. Aldershot: Ashgate, 2008. 351pp., £55.00, ISBN 978 0 7546 7471 9

according to Foucault; finally, Dianna Taylor offers ‘an overview of Foucault’s account of the origins of modern Western subjectivity in early Christian practices of the self ’, practices that involved self-sacrifice, and demonstrates how critique ‘functions as a Foucauldian response to the problem of the self-sacrificing subject’ (pp. 173–4). The collection is a valuable resource for students. Simultaneously, as it offers novel insights into and interesting applications of Foucault’s thought, it is a significant contribution to scholarly debates and a welcome addition to the literature. On the whole, the book achieves its objectives.

Book Review: Political Theory: Habermas: Introduction and Analysis

a broader inquiry into anarchism’s theoretical benefits in the wider field of philosophy.The contributions are grouped into three parts and are directed both at the general student of political philosophy and the interested activist. In Part I we can agree with Paul McLaughlin that anarchists are ‘fundamentally interested in the problem of authority’ (p. 26) but neglect his somewhat erratic defence of a ‘weak but engaged philosophical anarchism’ (pp. 25–31). Samuel Clark’s anarchist perfectionism interprets the problem of potentially unjustified authority in a challenging, partly counter-intuitive, way as an existential condition for the anarchist struggle for independence.The most engaging discussion of anarchism as a unique political philosophy, however, we find in Nathan Jun’s contribution. In emphasising the relevance of ethics and practice – exemplified by anarchism’s populism, its aim to link theory and practice, and its systematic underdevelopment – it yields valuable impulses for a renaissance of anarchist philosophy. Of the three subsequent essays, which commonly engage in the excavation of classical topics from the anarchist tradition, it is Matthew Wilson’s discussion of freedom and order that stands out. He convincingly shows ‘that there is much anarchists can learn by looking at the difficulties that liberalism has in defending freedom and difference’ (p. 113). Arguably, one of the most difficult lessons is to acknowledge the role and frequent inevitability of value conflicts. Since anarchism is a predominantly practiceorientated – if not pragmatic – philosophy we rightly find proportionally more essays sketching ethical understandings of anarchist concerns and traditions. Whereas Thomas Swann and Jones Irwin lead us along largely conventional, albeit post-structuralist, debates, we find a more innovative perspective in Benjamin Franks’ relating of virtue ethics (according to Alasdair MacIntyre) to anarchist methodology. In Elisa Aaltola’s ‘Green Anarchy’ and Jamie Heckert’s ethics of direct relationships the borders of the anarchist project are explored interestingly. Despite the differences in intellectual rigour and philosophical upbringing of the authors, a rejection of anarchism as unsophisticated irrationalism or justification of anarcho-capitalism is a common theme. The book performatively lives up to the idea of anarchism as a theory of practice and a way of practising theory as it embodies the idea of sharing knowledge, acknowledging differences and engaging in critical thought.

Habermas: Introduction and Analysis – By David Ingram

a broader inquiry into anarchism’s theoretical benefits in the wider field of philosophy.The contributions are grouped into three parts and are directed both at the general student of political philosophy and the interested activist. In Part I we can agree with Paul McLaughlin that anarchists are ‘fundamentally interested in the problem of authority’ (p. 26) but neglect his somewhat erratic defence of a ‘weak but engaged philosophical anarchism’ (pp. 25–31). Samuel Clark’s anarchist perfectionism interprets the problem of potentially unjustified authority in a challenging, partly counter-intuitive, way as an existential condition for the anarchist struggle for independence.The most engaging discussion of anarchism as a unique political philosophy, however, we find in Nathan Jun’s contribution. In emphasising the relevance of ethics and practice – exemplified by anarchism’s populism, its aim to link theory and practice, and its systematic underdevelopment – it yields valuable impulses for a renaissance of anarchist philosophy. Of the three subsequent essays, which commonly engage in the excavation of classical topics from the anarchist tradition, it is Matthew Wilson’s discussion of freedom and order that stands out. He convincingly shows ‘that there is much anarchists can learn by looking at the difficulties that liberalism has in defending freedom and difference’ (p. 113). Arguably, one of the most difficult lessons is to acknowledge the role and frequent inevitability of value conflicts. Since anarchism is a predominantly practiceorientated – if not pragmatic – philosophy we rightly find proportionally more essays sketching ethical understandings of anarchist concerns and traditions. Whereas Thomas Swann and Jones Irwin lead us along largely conventional, albeit post-structuralist, debates, we find a more innovative perspective in Benjamin Franks’ relating of virtue ethics (according to Alasdair MacIntyre) to anarchist methodology. In Elisa Aaltola’s ‘Green Anarchy’ and Jamie Heckert’s ethics of direct relationships the borders of the anarchist project are explored interestingly. Despite the differences in intellectual rigour and philosophical upbringing of the authors, a rejection of anarchism as unsophisticated irrationalism or justification of anarcho-capitalism is a common theme. The book performatively lives up to the idea of anarchism as a theory of practice and a way of practising theory as it embodies the idea of sharing knowledge, acknowledging differences and engaging in critical thought.