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• W245744422 abstract "We have been treated two particularly compelling accounts of the nature of the culture of human rights, and indeed the traction between law and justice in this increasingly urgent domain. The papers have each attempted find a space between the philosophical and the institutional and have moved between the registers of the speculative and the pragmatic. While I cannot hope pursue the many provocative threads that the papers open up, I would like offer first a schematic account of what I take be the most salient points raised in each paper before offering some of my own comments. Ranjana Khanna suggests that we live today in an age of asylum that is quite distinct from earlier forms of exile that were the focus of the culture of modernism. The concept of exile, she suggests, increasingly appears as both too excessive in the context of mass mobility on a global scale and too limited describe the actual structures of feeling inhabited by the subaltern subject. The conceptual work of her project is trace the links between the various sites that are designated through the term asylum, and the two sites that are most significant in this paper are mental asylums and political asylum for refugees. Khanna is interested in the ways in which human subjects are interpellated by the state-and the ways in which this relationship, structured as one of guardianship, inevitably infantilizes the subject in question. Such infantalization, Khanna notes, finds legitimacy through the language of security and protection. But, as in the case of patients in mental asylums, it risks turning an allegedly safe-space into a space of incarceration. Asylum, Khanna persuasively shows, is hinged on the possibility of turning into hostility. I find very compelling Khanna's attempt reimagine a feminist politics that would be relevant the new configurations of power in the late twentieth and early twenty-first century. Feminist readings of this age of she suggests, ought be interested both in the figure or trope of Woman in the historical discourse of domesticity and hospitality, but also in the struggle of actual female subjects who stand before the law seeking asylum. Attentive both metaphor and metonymy, such readings would trace the homologies between the violence against women in the foundational narratives of cities of refuge such as Rome (i.e., in the rape of the Sabine women), and the continued violence that women face today in the space of asylum. If the most egregious form of this violence is in the transnational trafficking of women for sexual and labor exploitation, Khanna suggests its simplest form is the disposability of the human subject on which the asylum relationship is predicated. The paper ends with a set of speculations: How might one reimagine asylum in a more egalitarian way? Can what Derrida has called unconditional hospitality underwrite our relationship the Other? And how might Woman as both figure and subject help us demand revolution through a process of hospitality and be attentive to those who seek asylum at Utopia's gate? What indeed is the relationship between Utopia and asylum? If we are, as Khanna suggests, move from a model of migration based on need one based on desire, is this tantamount the overcoming of the age of asylum by the final arrival of utopia? Since this essay is a part of a larger study of I trust that many of the most provocative claims in the latter half of the paper will be developed at greater length in that longer project. The structure of melancholia as a way of mediating our contemporary condition is one such claim. Khanna's re-centering of Antigone in the place that Oedipus has traditionally occupied in the great majority of psychoanalytic thought promises continue a now lively conversation on the subject among feminists.1 As such, the paper stages a rich dialogue between classical and contemporary thinkers from Livy and Hobbes Arendt and Derrida. …" @default.
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• W245744422 date "2006-07-01" @default.
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• W245744422 title "Isn't Multiculturalism Bad for Asylum?" @default.
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