A vital and timely contribution to the growing scholarship on the political thought of Alain Badiou

Is inattention to questions of race more than just incidental to Alain Badiou’s philosophical system? Universal Emancipation reveals a crucial weakness in the approach to (in)difference in political life of this increasingly influential French thinker. With white nationalist movements on the rise, the tensions between commitments to universal principles and attention to difference and identity are even more pressing. 

Elisabeth Paquette’s powerful critical analysis demonstrates that Badiou’s theory of emancipation fails to account for racial and racialized subjects, thus attenuating its utility in thinking about freedom and justice. The crux of the argument relies on a distinction he makes between culture and politics, whereby freedom only pertains to the political and not the cultural. The implications of this distinction become evident when she turns to two examples within Badiou’s theory: the Négritude movement and the Haitian Revolution. According to Badiou’s 2017 book Black, while Négritude is an important cultural movement, it cannot be considered a political movement because Négritude writers and artists were too focused on particularities such as racial identity. Paquette argues that Badiou’s discussion of Négritude mirrors that of Jean-Paul Sartre in his 1948 essay “Black Orpheus” that has been critiqued by leading critical race theorists. Second, prominent Badiou scholar Nick Nesbitt claims that the Haitian Revolution could only be considered political if its adherents had shifted their focus away from race. However, Paquette argues that not only was race a central feature of this revolution but also that the revolution ought to be understood as a political emancipation movement.

Paquette also moves beyond Badiou, drawing on the groundbreaking work of Sylvia Wynter to offer an alternative framework for emancipation. She juxtaposes Badiou’s use of universality as indifference to difference with Wynter’s pluri-conceptual theory of emancipation, emphasizing solidarity over indifference. Paquette then develops her view of a pluri-conceptual theory of emancipation, wherein particular identities, such as race, need not be subtracted from a theory of emancipation.

The 2002 revelation that George Washington kept slaves in his executive mansion at Philadelphia's Independence National Historical Park in the 1790s prompted an eight-year controversy about the role of slavery in America's commemorative landscape. When the President's House installation opened in 2010, it became the first federal property to feature a slave memorial.
 
In Upon the Ruins of Liberty, Roger Aden offers a compelling account that explores the development of this important historic site and how history, space, and public memory intersected with contemporary racial politics. Aden constructs this engrossing tale by drawing on archival material and interviews with principal figures in the controversy-including historian Ed Lawler, site activist Michael Coard, and site designer Emanuel Kelly.
 
Upon the Ruins of Liberty chronicles the politically-charged efforts to create a fitting tribute to the place where George Washington (and later, John Adams) shaped the presidency while denying freedom to the nine enslaved Africans in his household. From design to execution, the plans prompted advocates to embrace stories informed by race, and address difficulties that included how to handle the results of the site excavation. As such, this landmark project raised concerns and provided lessons about the role of public memory and how places are made to shape the nation's identity.