Collaboratory in Critical Security Methods
The International Collaboratory on Critical Methods in Security Studies is an ESRC funded project (RES-810-21-0072)
Library
Haraway (1988) Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective
Haraway, Donna (1988), "Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective". In: Feminist Studies, Vol. 14, No. 3. (Autumn, 1988), pp. 575-599.
This article confronts at least one dimension of the situated question, and that is our own situatedness, initiating an important discussion on the possibility/necessity of objectivity in our research. Haraway is concerned with recovering the potential of scientific practice from radical constructivist feminism, and raises a number of relevant questions and problematics for those attempting to negotiate and situate their own knowledge production.
Laclau and Mouffe (1987) Postmarxism without apologies
Laclau, Ernesto and Mouffe, Chantal (1987), "Postmarxism without Apologies". In: New Left Review, Vol. 166, pp. 79-106.
In this article, Laclau & Mouffe respond to their critics. After the publication of "Hegemony and Socialist Strategy" in 1985 a number of scholars have criticized their rethinking of the socialist project. One of the main ciriticism has been levelled against Laclau & Mouffe's conception of discourse. What today seems to be a defendable and accepted position, i.e. that objects are above all discursively constructed and that they only become meaningful via discourse, sparked major criticism at that time.
Boltanski and Thévenot (1999) The Sociology of Critical Capacity
Boltanski, Luc and Thévenot, Laurent (1999), "The Sociology of Critical Capacity." In: European Journal of Social Theory. Vol. 2, No. 3, pp. 359 - 377
This article argues that many situations in social life can be analyzed by their requirement for the justification of action. It is in particular in situations of dispute that a need arises to explicate the grounds on which responsibility for errors is distributed and on which new agreement can be reached.
Routledge (1996) The Third Space as Critical Engagement
An interesting discussion from a critical geographyer of the intersections between academia and activism - relates to the question of how we negotiate our own situatedness in research.
No abstract available
Schouten (2010) Security as controversy: privatizing security inside global security assemblages
I presented this paper at the 2010 ISA conference. I think it ties into many of the collaboratory's questions in an exploratory fashion. Based on the case of the controversy arising over airport security at Amsterdam Airport after the terrorist attack Christmas 2009, I ask, how ANT and Foucaultian approaches could clarify how security comes into being not only as a 'social construct' across public and private actors, but also through material assemblages. Very much work in progress, comments welcome. It ties into the 'securing mobility' theme as well as method 2.
This paper aims at contributing to a better understanding of how security gets produced by studying the way in which private security actors try to settle the controversy over what security is and how it is to be attained in the case of airport security at Amsterdam Airport. Whereas private security companies by law have neither more rights than normal citizens nor the right to decide upon
Roberts (1999) Philosophizing the everyday
Roberts, John (1999), "Philosophizing the everyday. The philosophy of praxis and the fate of cultural studies". In: Radical Philosophy, 98 (November/December 1999), pp. 16 - 29
The piece offers a coherent genealogy and critique of the concept of the 'everyday'. In this respect, it is useful for a wider discussion about the status and nature of situated knowledge, because it brings together the philosophy of praxis developed by Lukacs and the critical theory of Benjamin, with Lefebvre's ideas about resistance (and their incorporation into the Situationists' thinking) and with de Certeau's thoughts about everyday practices.
Veyne (2010) In universal history, everything is singular: 'discourse'
Veyne, Paul, (2010). Foucault : His Thought, His Character. Cambridge: Polity, pp. 5-21
This is the first chapter of Paul Veyne's recently translated book about Foucault, "Foucault, his thought, his character". The chapter is quite general but sets out Veyne's interpretation of Foucault's method and approach to history. He asserts that Foucault was a sceptical thinker who 'believed in facts' but not transhistorical truths. Veyne disassociates Foucault from poststructuralism, postmodernism, and the philosophy of language.
Ortner (1995) Resistance and the Problem of Ethnographic Refusal
Ortner, Sherry B. (1995), "Resistance and the problem of ethnographic refusal". In: Comparative Studies in Society and History 37(1), pp. 173-193.
Ethnography of course means many things. Minimally, however, it has always meant the attempt to understand another life world using the self-as much of it as possible as the instrumentof knowing. As is by now widely known, ethnography has come under a great deal of internal criticism within anthropology over the past decade or so, but this minimal definition has not for the most part been challenged. This essay traces the effects of what I call ethnographic refusal on a series of studies surrounding the subject of resistance.
Massumi (2003) An Interview With Brian Massumi
Massumi, Brian (2003), "Navigating movements: An interview with Brian Massumi." Interview
by Mary Zournazi: http://www.theport.tv/wp/pdf/pdf1.pdf.
Mary Zournazi interviews Brian Massumi. He elaborates his notion of affect and relates it to contemporary capitalism (Negri) and societies of control (Deleuze). Many passages touch the topic of temporality.
Hodges (2008) Rethinking time’s arrow: Bergson, Deleuze and the anthropology of time
Hodges, Matt (2008), "Rethinking time’s arrow: Bergson, Deleuze and the anthropology of time". In: Anthropological Theory 8(4), pp. 399-429.
Since the early 1970s, time has come to the fore as a constitutive element of social analysis in the guise of what the author terms ‘fluid time’. Anthropologists of multiple theoretical persuasions now take for granted that social life exists in ‘time’, ‘flow’, or ‘flux’, and this temporal ontology is commonly accepted as a universal, if habituallyunquestioned, attribute of human experience. Similarly, it underpins today’s dominant paradigm of ‘processual’ analysis, in its many forms.