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biopolitics, Closure for Our Journey with “The Right to Maim” // evaluation // next semester // semester closing event

Unfortunately I must cancel our final seminar session on 5.2.2024 due to a required scholalry staff meeting at the university. To make up for the missed discussion time, I invite you to participate in the following reflective activity:

Spend 30-60 minutes writing an internal dialogue between yourself at the beginning of this course and yourself now at the end. What key insights, questions, or critiques would you highlight from your intellectual journey with Puar’s text? How have your perspectives shifted or been complicated?

Then, post 1-2 questions or reflections from this dialogue on the course blog by [date]. These can be areas you still find confusing, moments that felt revealing or unsettling, ideas you want to explore further, or ways Puar’s concepts have informed how you look at the world.

Though we cannot meet in person, this will help synthesize our collective learning over the term. I will respond briefly to each post during the individual follow-up meetings on 12.2.2024. Please contact me if you have any questions.

I want to acknowledge that this has been an unusual semester with many disruptions and schedule changes due to circumstances beyond our control. From transit strikes to staff actions, we navigated various challenges together. While this impacted the flow of our discussions at times, I am grateful for your patience, empathy, and continued engagement with the course material and each other in the midst of uncertainty. I believe we found meaning in Puar’s text despite a sometimes “fuzzy” journey.

Please take a few minutes to provide your feedback on this course via https://lehrevaluation.fu-berlin.de/productive/en/sl/mUhkCt5e4502 . Your perspectives will help me improve courses in this module (Reading the Middle East) for future students.

I’m also excited to announce a new course for next semester – “Peering Through the Artificial Looking Glass: AI and the Middle East”:

Take a journey through the AI looking glass to examine how intelligent technologies are reshaping the Middle East. This seminar provides a critical perspective on AI, moving beyond the hype to probe its emerging influence across the region’s economies, societies, politics, and cultures.

Blending theory with regional insights, we will interpret AI’s impacts on issues from climate change and labor markets to surveillance and geopolitics. The course catalyzes debate on AI’s promises and perils, equipping students to assess its transformative potential with wisdom and nuance.

Lectures situate empirical studies within conceptual frameworks like Crawford’s “Atlas of AI.” Multidisciplinary readings and discussions consider how AI could either entrench or transform power structures. Student projects analyze AI case studies, from Emirati space programs to Saudi data initiatives.

This seminar charts AI’s expansion across a complex region. It eschews simplistic techno-utopian narratives, favoring nuanced and evidence-based perspectives. Join us as we peer critically yet optimistically through the artificial looking glass at the Middle East’s unfolding AI future.

I hope to see some of you there!

Thank you again for your thoughtful participation during an eventful semester – I have learned a great deal from you all. I wish you the very best going forward.

Best wishes, Victoria.

PS: Don’t forget that the semester closing event of the Department of History and Cultural Studies will take place on Wednesday, Feb 14, as of 6 PM in the lecture hall -1.2009 in the Holzlaube; the Iranian Studies institute has organized food and beverages.

biopolitics, essay on chapter 3: Disabled Diaspora, Rehabilitating State – The Queer Politics of Reproduction in Palestine/Israel

Let us traverse the tangled terrain of “pinkwashing” – an intriguing concept indeed! As Edward Said’s seminal Orientalism unveiled, narratives create mythic dichotomies between West and East, moderns and ancients. Here too, Israel deploys tropes of progress and tradition to veil complex truths. I am reminded of Plato’s allegory, where the unenlightened see mere shadows on the cave wall, oblivious to realities hidden behind them. Palestinians become those shadows – rendered backward, monolithic, their truths eclipsed by this political art of camouflage.

Yet such dichotomies rarely capture lived complexity, wouldn’t you agree? As Gloria Anzaldúa wrote, borderlands foster “technicolored” mestizaje identities that defy rigid binaries. Might diverse LGBTQ perspectives lurk behind this pink façade? As we traverse beyond Puar’s framework, let us give voice to marginalized narratives on all sides. Can we envision a discourse revealing varied dreams, fears, loves and hopes within both communities? One acknowledging minorities within minorities? After all, to quote Audre Lorde, “revolution is not a one time event.”

Homonationalism: A Mirror of Contradictions

This “homonationalism” also intrigues – nationalism’s dance with gay rights makes queer bedfellows indeed! As Foucault exposed, sexuality and state power entwine like vines. Which identities flourish in this bramble, and which are choked? Puar reveals the double-edged sword, where heralded progress for some obscures others still struggling for liberation.

I am reminded of activist Audre Lorde’s words: “I am defined as other in every group I’m part of.” Like Russian nesting dolls, minorities hide within minorities in manifold ways. In gazing at Israel’s homonationalist facade, let us ask – what stories of identity and exclusion are not being told? What voices yearn to breathe free from this cultural glue bonding citizenship and sexuality?

Rather than framing queer Israeli identities as automatic accomplices to the state, might we make space for diverse experiences? Could Israel’s LGBTQ communities themselves have complex, conflicting views on immigration policies affecting Palestinian kin? As Walt Whitman wrote, we “contain multitudes” of connections and contradictions within the self. Before making judgments, we would do well to listen to marginalized voices from across this metaphorical border wall. Only then can equivalence and empathy guide us forward.

The Biopolitics of Debilitation and Rehabilitation

And when it comes to disability – the body politic bared! Palestinian figures cast as broken, dependent…fragile merchandise of occupation’s brutal machinery. An ironic contrast emerges – the “rehabilitated” state turns caretaker nursemaid for its wounded wards.

Yet I hesitate to embrace this metaphor wholeheartedly. Does it not risk flattening the manifold ways disability mingles in Palestinian experience? As Judith Butler wrote, which bodies “qualify” as “grievable” enough for notice? The discord between populations ought not blind us to discord within.

Might we move past imagery of nameless invalids aided by magnanimous Israel? Let us conceive instead of individuals, families and communities adapting creatively to impairment’s challenges. Of neighborhoods and nations re-envisioning access, equity and empowerment even amidst hardship. Of pride and solidarity thriving alongside struggle. For as disability activist Eli Clare wrote, “complex embodiment ought not be reduced to simple spectacle.” In gazing past façades, we must make space for nuance – honor the once invisible.

The Fertility Front: Biopolitics of Population Poetics

Now to the fertile terrain of population policies – the bedroom intimacies colliding with statecraft! Israel’s pronatalist incentives expose motives consonant with occupying regimes through history…the demographic battleground where bodies become soldiers.

Yet, I am reminded of Arundhati Roy’s words: “There’s really no such thing as the ‘voiceless’. There are only the deliberately silenced, or the preferably unheard.” If we peer past policy, might we glimpse the secret poetry of individual choice when reproductive futures hang in balance? What inner songs sound out when families weigh scientific possibilities against cherished beliefs? When genetic “defects” are defined, by whom – and by whose authority sentenced or spared?

This discourse would thrive, I believe, from embracing reproductive decisions not just as byproducts of state power but as complex personal turning points – crossroads of compromise between conscience and external constraints. Policy is but one vector; lived realities far messier and more multidimensional. Perhaps in listening to marginalized experiences around fertility, abortion and surrogacy, we may better stand in solidarity.

Surrogacy and LGBTQ Rights: Weaving Coatlicue’s Serpentine Identity

Now, surrogacy unfurls as a colorful fringe in this tapestry, interweaving queer family histories with state demographic designs. As previously discussed, the acceptance of formerly marginalized groups often correlates with positions of influence.

Yet even ingestion into the body politic rarely comes without complexity, as Anzaldúa’s mestiza consciousness knows. We contain diversity akin to ancient goddess Coatlicue’s serpentine locks – not easily subsumed or homogenized! I am reminded too of James Baldwin’s words: “I love America more than any other country in the world.” Yet also that “I refuse to accept…the things that white Americans have said they love.” Critical patriotism…loyalty laced with dissent.

In this spirit, could we move past framing Israeli LGBTQ citizens as simplistic pawns or proxies? Might some champion surrogacy rights precisely to resource those otherwise outcast? Could others within the community adopt critical stances – even opposing state policies seen as oppressing Palestinian kin, while benefiting from security and belonging themselves? Perhaps in exploring complexity within LGBTQ experience, new solidarities may emerge on all sides.

Retexturing the Narrative

Thus concludes our journey beyond borders – not into some utopian fantasy, but rather a landscape brimming with complications and contradictions everywhere transformed into opportunity! For in gazing past façades, essentialisms dissolve to reveal intricate humanity in all its forms.

Where to now? Perhaps a new discourse awaits – one truly incorporating voices once marginalized, addressing complex audiences, empowering testimony from multitudes. A platform nurturing empathy for struggles in all camps, binding up wounds from an insufficiently nuanced past.

As we have seen, simple binaries serve poorly to depict profound experience. Rather, reality resembles Gloria Anzaldúa’s coatlicue state – that fertile creative matrix, simultaneously constructive and destructive, harboring tremendous generative potential born of turbulence. Shall we midwife such creation together?

For beyond deconstructing oppression lies the creative burden – transmuting critique into care, spinning inclusion from threads of dissent, till a vibrant mosaic of liberation is all that remains. Who will take up such delicate work with me? Who will stand to retexture these tangled narratives into new patterns – both preserving uniqueness, yet interwoven and resilient enough for ardors ahead? Our work has just begun.