Positioning race front and centre, this book theorizes that political violence, in the form of a socio-political process that differentiates between human and less-than-human populations, is used by the state of Israel in racializing and ruling the citizens of occupied Palestine. Lentin argues that Israel's rule over Palestine is an example of Agamben's state of exception, Goldberg's racial state and Wolfe's settler colony; the Israeli racial settler colony employs its laws to rule besieged Palestine, while excluding itself and its Jewish citizen-colonists from legal instruments and governmental technologies. Governing through emergency legislation and through practices of exception, emergency, necessity and security, Israel positions itself outside domestic and international law. Deconstructing Agamben's Eurocentric theoretical position Lentin shows that it occludes colonialism, settler colonialism and anti-colonialism and fails to specifically foreground race; instead she combines the work of Wolfe, who proposes race as a trace of settler colonialism, and Weheliye, who argues that Agamben's western-centric understanding of exception fail to speak from explicitly racialized and gendered standpoints. Employing existing media, activist, and academic accounts of racialization this book deliberately breaks from white, Western theorizations of biopolitics, exception, and bare life, and instead foregrounds race and gender in analysing settler colonial conditions in Israel.

Water is a major global issue that will shape our future. Rarely, however, has water been the subject of literary critical attention. This book identifies water as a crucial new topic of literary and cultural analysis at a critical moment for the world's water resources, focusing on the urgent context of Israel/Palestine. It argues for the necessity of recognising water's vital importance in understanding contemporary Israeli and Palestinian literature, showing that water is as culturally significant as that much more obvious object of nationalist attention, the land. In doing so, it offers new insights into Israeli and Palestinian literature and politics, and into the role of culture in an age of environmental crisis. Hydrofictions shows that how we imagine water is inseparable from how we manage it. This book is urgent and necessary reading for students and scholars in Middle East Studies, postcolonial ecocriticism, the environmental humanities and anyone invested in the future of the world's water.

Abdelkebir Khatibi (1938-2009) was among the most renowned North African literary critics and authors of the past century whose unique treatments of subjects as vast as orientalism, otherness, coloniality, aesthetics, linguistics, sexuality, and the nature of contemporary critique have inspired major figures in postcolonial theory, deconstruction, and beyond. At once a philosophical visionary and provocative writer, Khatibi's impressive contributions have been well-established throughout French and continental literary circles for several decades. As such, this English translation of one of his masterworks, Maghreb Pluriel (1983), marks a pivotal turn in the opportunity to wrest some of Khatibi's most profound meditations to the forefront of a more global audience. Including such highly significant pieces as "Other-Thought," "Double Critique," "Bilingualism and Literature," and "Disoriented Orientalism," the ambition behind this volume is to showcase the true experimental complexity and conceptual depth of Khatibi's thinking. Engaging the cultural-intellectual urgencies of a colonial frontier (in this case, the so-called Middle East/North Africa) this book expands our contemplative boundaries to render a globally-dynamic commentary that traverses the East-West divide.

Why is it important to consider the human today? Exploring this question John Lechte takes inspiration from the interplay of two of Giorgio Agamben's concepts: 'ways of life' and 'bare life'. Stateless people, those who do not have a political community, such as asylum seekers and refugees, are no less human. However the European tradition, represented most clearly in Hannah Arendt's thinking of the opposition between the oikos, as the satisfaction of basic needs, and the polis, as the realm of freedom and glory, proposes the opposite of this. Arendt's famous phrase, 'the right to have rights', means that freedom and full human potential can only be realised in the context of civil society; in short, that only citizens can be fully human. Because Arendt's view is so influential, yet often not acknowledged, it is necessary to undertake a full investigation of the nature and meaning of the human to establish that it is not reducible to the citizen, but is always characterised by a 'way of life' – life mediated by language. The human is never reducible to 'bare life' – a life with no other significance than physical survival. The implications of 'bare life' are investigated through important themes in relation to the human, such as: freedom and necessity, the animal, animality as nature, inclusion and exclusion in politics, the sacred, death and dying, technics and nature, the Same and the Other, the everyday as extraordinary. Journeying through Agamben, Arendt, Bataille, Derrida, Hegel, Heidegger, Husserl, Levinas, Schelling, Simondon, and Stiegler, this is a profound search to reveal the truly human.

Recent years have seen the Israeli state become ever more extreme in its treatment of Palestinians, manifested both in legislation stripping Palestinians of their rights and in the escalating scale and violence of the Israeli occupation. But this hard-line stance has in turn provoked a new spirit of dissent among a growing number of Israeli scholars and civil society activists. As well as recognising Palestinian claims to justice and self determination, this new dissent is characterised by calls for genuine decolonisation and an end to partition, as opposed to the now discredited 'two state solution.' Through the analytical lens of settler colonial studies, this book examines the impact of this new 'decolonial solidarity' through case studies of three activist groups: Zochrot, Anarchists Against the Wall, and the Israeli Committee Against House Demolitions (ICAHD). In doing so, Todorova extends the framework of settler colonial studies beyond scholarly analysis and into the realm of activist practice. She also looks at how decolonial solidarity has shaped, and been influenced by, the writings of both Palestinian and Israeli theorists. The book shows that new forms of civil society activism, bringing together Palestinian and Israeli activists, can rejuvenate the resistance to occupation and the Israeli state's growing authoritarianism.

In Universal Politics, Ilan Kapoor and Zahi Zalloua argue that, in the face of the relentless advance of global capitalism, a universal politics is needed today more than ever. But rather than appealing to the narrow particularism of identity politics, the authors argue for a negative universality rooted in social antagonism (i.e., shared experiences of exploitation and marginalization). This conception of shared struggle avoids the trap of a neocolonial universalism, while foregrounding the politics of the systematically dispossessed and excluded. The book examines what a universal politics might look like in the context of key current global sites of struggle, including climate change, workers' struggles, the Palestinian question, the refugee crisis, Black Lives Matter, #MeToo, Political Islam, the Bolivian state under Morales, the European Union, and COVID-19. It also discusses the main political ingredients, gaps, and limitations of a universal politics.

Debates about whether the Wahhabist practice of face-veiling for women should be banned in modern liberal states tend to generate more heat than light. This book brings clarity to what can be a confusing subject by disentangling the different strands of the problem and breaking through the accusations of misogyny and Islamophobia. Explaining and expounding the ideas of giants of the liberal tradition including Locke, Mill, and Rawls as well as contemporary thinkers like Nussbaum, Kymlicka and Oshana, the book considers a variety of conceptions of liberalism and how they affect the response to the question. Directly addressing issues facing many of today's societies, it unpicks whether paternalism on grounds of welfare can be justified within liberalism, the value of personal autonomy and the problem of whether a socially influenced choice counts as a genuine preference. Covering the role of multiculturalism, gender issues and feminism, this comprehensive philosophical study of a major political question gets to the heart of whether a ban could be justified in principle, and also questions whether any such ban could prove efficacious in achieving its end.

Collating, for the first time, the key writings of Leonard Harris, this volume introduces readers to a leading figure in African-American and liberatory thought. Harris' writings on honor, insurrectionist ethics, tradition, and his work on Alain Locke have established him as a leading figure in critical philosophy. His timely and urgent responses to structural racism and structural violence mark him out as a bold cultural commentator and a deft theoretician. The wealth and depth of Harris' writings are brought to the fore in this collection and the incisive introduction by Lee McBride serves to orient, contextualize, and frame an oeuvre that spans four decades. In his prolegomenon, Harris eschews the classical meaning of “philosophy,” supplanting it with an idiosyncratic conception of philosophy-philosophia nata ex conatu-that features an avowedly value-laden dimension. As well as serving as an introduction to Harris' philosophy, A Philosophy of Struggle provides new insights into how we ought conceptualize philosophy, race, tradition, and insurrection in the 21st century.

Academic freedom is under siege, as our universities become the sites of increasingly fraught battles over freedom of speech. While much of the public debate has focussed on 'no platforming' by students, this overlooks the far graver threat posed by concerted efforts to silence the critical voices of both academics and students, through the use of bureaucracy, legal threats and online harassment. Such tactics have conspicuously been used, with particularly virulent effect, in an attempt to silence academic criticism of Israel. This collection uses the controversies surrounding the Israeli-Palestinian conflict as a means of exploring the limits placed on academic freedom in a variety of different national contexts. It looks at how the increased neoliberalisation of higher education has shaped the current climate, and considers how academics and their universities should respond to these new threats. Bringing together new and established scholars from Palestine and the wider Middle East as well as the US and Europe, Enforcing Silence shows us how we can and must defend our universities as places for critical thinking and free expression.

Fills a gap in comparative studies, interrogating strategies of Empire in dominating the Indigenous and linking two modern cultures from the Global South. Transnational Literature of Resistance compares and contrasts resistance literatures from Guyana – a British exploitation colony – and Palestine – a settler colony – at a specific historical moment. Salam Darwazah Mir contests the provinciality and Eurocentric focus of comparative literature; delivers the discipline's universal objectives; and expands the discipline's practice by comparing two literatures and histories from the Global South. Mir situates the literatures within their wider historical and literary heritage, a move that links the two countries from within the colonial/imperial framework. She argues that the British invasion of the protectorate of British Guiana in 1953 and the founding of the settler colony in Palestine in 1948, with imperial Britain at the helm, are colonial acts to strengthen and sustain Empire. The two colonial projects are evidence of the protean nature of Empire that evolves, reinvents itself, and reconstructs new comparable ploys and strategies of controlling the Global South. Within this context, the emergence of poetry of resistance in both countries at this historical juncture is part and parcel of other forms of resistance during decolonization, linking the formerly colonized and the presently colonized people in the Global South. It is examined from within the framework of postcolonial theory, as Mir reads poetry as the voice of the people in their demands for freedom, equality, and national independence. Resistance poetry is thus born out of the need to assert identity, redress invisibility and erasure, reclaim national space and land, and reconstruct the history of the Indigenous.