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In Sacred Violence, the distinguished political and legal theorist Paul W. Kahn investigates the reasons for the resort to violence characteristic of premodern states. In a startling argument, he contends that law will never offer an adequate account of political violence. Instead, we must turn to political theology, which reveals that torture and terror are, essentially, forms of sacrifice. Kahn forces us to acknowledge what we don't want to see: that we remain deeply committed to a violent politics beyond law.

Paul W. Kahn is Robert W. Winner Professor of Law and the Humanities at Yale Law School and Director of the Orville H. Schell, Jr. Center for International Human Rights.

Cover Illustration: "Abu Ghraib 67, 2005" by Fernando Botero. Courtesy of the artist and the American University Museum.

Seeds for economically important crops are big business indeed. As large seed companies continue to improve their product in various ways, they make use of the original gene pools of these plants, often located in tropical and subtropical areas of the world. With increasing recognition that plant germplasm is an important raw material, highly charged international disputes have developed over the exchange and use of this material, adding another point of contention between poor nations and the manufacturing wealthier ones.
Twenty experts from several nations, representing both the natural and social sciences, consider the historical background, the issue of patent rights as applied to plant germplasm, the nature of global genetic interdependence, the internationalization of the seed industry, the implications of biotechnology on genetic resources, the Third World attitude toward the debate, and the viewpoints of the International Agricultural Research Centers.

How do groups—be they religious or ethnic—achieve sovereignty in a postnationalist world? In Self-Determination without Nationalism, noted philosopher Omar Dahbour insists that the existing ethics of international relations, dominated by the rival notions of liberal nationalism and political cosmopolitanism, no longer suffice.

Dahbour notes that political communities are an ethically desirable and historically inevitable feature of collective life.  The ethical principles that govern them, however—especially self-determination and sovereignty—require reformulation in light of globalization and the economic and environmental challenges of the twenty-first century.
 
Arguing that nation-states violate the principle of self-determination, Dahbour then develops a detailed new theory of self-determination that he calls "ecosovereignty.”  Ecosovereignty defines political community in a way that can protect and further the rights of indigenous peoples as well as the needs of ecological regions for a sustainable form of development and security from environmental destruction.

In the series Global Ethics and Politics, edited by Carol Gould.

Rebellions broke out in many areas of South Africa shortly after the institution of white rule in the late nineteenth century and continued into the next century. However, distrust of the colonial regime reached a new peak in the mid-twentieth century, when revolts erupted across a wide area of rural South Africa. All these uprisings were rooted in grievances over taxes. Rebels frequently invoked supernatural powers for assistance and accused government officials of using witchcraft to enrich themselves and to harm ordinary people.

As Sean Redding observes in Sorcery and Sovereignty, beliefs in witchcraft and supernatural powers were part of the political rhetoric; the system of taxation—with all its prescribed interactions between ruler and ruled—was intimately connected to these supernatural beliefs.

In this fascinating study, Redding examines how black South Africans’ beliefs in supernatural powers, along with both economic and social change in the rural areas, resulted in specific rebellions and how gender relations in black South African rural families changed. Sorcery and Sovereignty explores the intersection of taxation, political attitudes, and supernatural beliefs among black South Africans, shedding light on some of the most significant issues in the history of colonized Africa.

While the sovereign nation-state is considered the world’s political norm, millions of colonial subjects, immigrants, refugees, and native peoples appear to be without sovereignty. What claims have they to sovereignty? If they cannot ever constitute themselves into sovereign nation-states, are they out of the political game? Can a framework like sovereignty—used historically to exploit, dispossess, and even exterminate people—be a part of a struggle for political freedom?

Editor Frances Negrón-Muntaner and the contributors to Sovereign Acts engage in a debate around these questions with surprising results. Moving the idea of sovereignty beyond the narrow confines of the nation-state, beyond the concept of a power that one either has or lacks, this paradigm-­shifting work examines the multiple ways that Indigenous nations and U.S. territorial peoples act as sovereign and the possible limits of such sovereign acts within the current globalized context. A valuable contribution to the debate around indigenous and other conceptions of sovereignty, Sovereign Acts goes further than legal frameworks to investigate the relationships among sovereignty, gender, sexuality, representation, and the body.

From activist style and choreography to the politics of recognition, the scholars and artists featured in this unique volume map out how people disrupt modern notions of sovereignty, attempt to redefine what being sovereign means, or seek alternative political vocabularies. Sovereignty is not only, after all, a kingdom and a crown.

CONTRIBUTORS

Michael Lujan Bevacqua
Glen Coulthard
Jennifer Nez Denetdale
Adriana María Garriga-López
Jessica A. F. Harkins
Brian Klopotek
Davianna Pomaika‘i McGregor
Frances Negrón-Muntaner
Yasmin Ramírez
Mark Rifkin
Madeline Román
Stephanie Nohelani Teves
Fa‘anofo Lisaclaire Uperesa
 

Winner of the 2018 Gordon K. and Sybil Farrell Lewis Book Prize from the Caribbean Studies Association
Winner of the 2017 Annual Book Prize from the Canadian Association of Latin American and Caribbean Studies (CALACS)​

Sovereign Acts explores how artists, activists, and audiences performed and interpreted sovereignty struggles in the Panama Canal Zone, from the Canal Zone’s inception in 1903 to its dissolution in 1999. In popular entertainments and patriotic pageants, opera concerts and national theatre, white U.S. citizens, West Indian laborers, and Panamanian artists and activists used performance as a way to assert their right to the Canal Zone and challenge the Zone’s sovereignty, laying claim to the Zone’s physical space and imagined terrain. 

By demonstrating the place of performance in the U.S. Empire’s legal landscape, Katherine A. Zien transforms our understanding of U.S. imperialism and its aftermath in the Panama Canal Zone and the larger U.S.-Caribbean world. 

Sovereigns, Quasi Sovereigns, and Africans was first published in 1996. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.

In this trenchant critique, Siba N'Zatioula Grovogui demonstrates the failure of international law to address adequately the issues surrounding African self-determination during decolonization. Challenging the view that the only requirement for decolonization is the elimination of the legal instruments that provided for direct foreign rule, Sovereigns, Quasi Sovereigns, and Africans probes the universal claims of international law.

Grovogui begins by documenting the creation of the "image of Africa" in European popular culture, examining its construction by conquerors and explorers, scientists and social scientists, and the Catholic Church. Using the case of Namibia to illuminate the general context of Africa, he demonstrates that the principles and rules recognized in international law today are not universal, but instead reflect relations of power and the historical dominance of specific European states.

Grovogui argues that two important factors have undermined the universal applicability of international law: its dependence on Western culture and the way that international law has been structured to preserve Western hegemony in the international order. This dependence on Europeandominated models and legal apparatus has resulted in the paradox that only rights sanctioned by the former colonial powers have been accorded to the colonized, regardless of the latter's needs. In the case of Namibia, Grovogui focuses on the discursive strategies used by the West and their southern African allies to control the legal debate, as well as the tactics used by the colonized to recast the terms of the discussion.

Grovogui blends critical legal theory, historical research, political economy, and cultural studies with profound knowledge of contemporary Africa in general and Namibia in particular. Sovereigns, Quasi Sovereigns, and Africans represents the very best of the new scholarship, moving beyond narrow disciplinary boundaries to illuminate issues of decolonization in Africa.

Siba N'Zatioula Grovogui is assistant professor of political science at Johns Hopkins University. He previously practiced law in his native Guinea.

In 2011, the United Nations Security Council adopted Resolution 1973, authorizing its member states to take measures to protect Libyan civilians from Muammar Gadhafi’s forces. In invoking the “responsibility to protect,” the resolution draws on the principle that sovereign states are responsible and accountable to the international community for the protection of their populations and that the international community can act to protect populations when national authorities fail to do so. The idea that sovereignty includes the responsibility to protect is often seen as a departure from the classic definition, but it actually has deep historical roots.

           
In Sovereignty and the Responsibility to Protect, Luke Glanville argues that this responsibility extends back to the sixteenth and seventeenth centuries, and that states have since been accountable for this responsibility to God, the people, and the international community. Over time, the right to national self-governance came to take priority over the protection of individual liberties, but the noninterventionist understanding of sovereignty was only firmly established in the twentieth century, and it remained for only a few decades before it was challenged by renewed claims that sovereigns are responsible for protection.

           
Glanville traces the relationship between sovereignty and responsibility from the early modern period to the present day, and offers a new history with profound implications for the present.

Sovereignty and the Sacred challenges contemporary models of polity and economy through a two-step engagement with the history of religions. Beginning with the recognition of the convergence in the history of European political theology between the sacred and the sovereign as creating “states of exception”—that is, moments of rupture in the normative order that, by transcending this order, are capable of re-founding or remaking it—Robert A. Yelle identifies our secular, capitalist system as an attempt to exclude such moments by subordinating them to the calculability of laws and markets. The second step marshals evidence from history and anthropology that helps us to recognize the contribution of such states of exception to ethical life, as a means of release from the legal or economic order. Yelle draws on evidence from the Hebrew Bible to English deism, and from the Aztecs to ancient India, to develop a theory of polity that finds a place and a purpose for those aspects of religion that are often marginalized and dismissed as irrational by Enlightenment liberalism and utilitarianism.

Developing this close analogy between two elemental domains of society, Sovereignty and the Sacred offers a new theory of religion while suggesting alternative ways of organizing our political and economic life. By rethinking the transcendent foundations and liberating potential of both religion and politics, Yelle points to more hopeful and ethical modes of collective life based on egalitarianism and popular sovereignty. Deliberately countering the narrowness of currently dominant economic, political, and legal theories, he demonstrates the potential of a revived history of religions to contribute to a rethinking of the foundations of our political and social order.

Until the mid-1950s nearly all of the sea between the far-flung islands of the Indonesian archipelago was open to ships of all nations, but in 1957, the Indonesian government declared that it had absolute sovereignty over all the waters lying within straight baselines drawn between the outermost islands of Indonesia.  In this single step, Indonesia made its lands and seas a unified entity for the first time, a claim formally recognized in 1982 by the United Nations Convention on the Law of the Sea. Sovereignty and the Sea explores how Indonesia succeeded in its extraordinary claim despite its low international profile. John G. Butcher and R. E. Elson reveal that at the heart of Indonesia’s archipelagic campaign was a small group of Indonesian diplomats whose dogged persistence, negotiating skills, and willingness to make difficult compromises resulted in Indonesia becoming the greatest archipelagic state in the world.
 

Featuring essays by some of the most prominent names in contemporary political and cultural theory, Sovereignty in Ruins presents a form of critique grounded in the conviction that political thought is itself an agent of crisis. Aiming to develop a political vocabulary capable of critiquing and transforming contemporary political frameworks, the contributors advance a politics of crisis that collapses the false dichotomies between sovereignty and governmentality and between critique and crisis. Their essays address a wide range of topics, such as the role history plays in the development of a politics of crisis; Arendt's controversial judgment of Adolf Eichmann; Strauss's and Badiou's readings of Plato's Laws; the acceptance of the unacceptable; the human and nonhuman; and flesh as a biopolitical category representative of the ongoing crisis of modernity. Altering the terms through which political action may take place, the contributors think through new notions of the political that advance countermodels of biopolitics, radical democracy, and humanity.

Contributors. Judith Butler, George Edmondson, Roberto Esposito, Carlo Galli, Klaus Mladek, Alberto Moreiras, Andrew Norris, Eric L. Santner, Adam Sitze, Carsten Strathausen, Rei Terada, Cary Wolfe

What does the name Trump stand for? If branding now rules over the production of value, as the coauthors of Sovereignty, Inc. argue, then Trump assumes the status of a master brand whose primary activity is the compulsive work of self-branding—such is the new sovereignty business in which, whether one belongs to his base or not, we are all “incorporated.”
 
Drawing on anthropology, political theory, philosophy, psychoanalysis, and theater, William Mazzarella, Eric L. Santner, and Aaron Schuster show how politics in the age of Trump functions by mobilizing a contradictory and convoluted enjoyment, an explosive mixture of drives and fantasies that eludes existing portraits of our era. The current political moment turns out to be not so much exceptional as exceptionally revealing of the constitutive tension between enjoyment and economy that has always been a key component of the social order. Santner analyzes the collective dream-work that sustains a new sort of authoritarian charisma or mana, a mana-facturing process that keeps us riveted to an excessively carnal incorporation of sovereignty. Mazzarella examines the contemporary merger of consumer brand and political brand and the cross-contamination of politics and economics, warning against all too easy laments about the corruption of politics by marketing. Schuster, focusing on the extreme theatricality and self-satirical comedy of the present, shows how authority reasserts itself at the very moment of distrust and disillusionment in the system, profiting off its supposed decline. A dazzling diagnostic of our present, Sovereignty, Inc., forces us to come to terms with our complicity in Trump’s political presence and will immediately take its place in discussions of contemporary politics.
 
 

Although Indigenous groups include diverse cultures and colonial experiences, Indigenous communities around the globe are united by a common struggle: to achieve self-determination and land rights as original occupants of the land prior to colonization. Historically, Western law has served both as an instrument of colonial control and as a means for Indigenous peoples to assert their claims to sovereignty and territory against those of nation-states. The essays in this issue of SAQ consider historical and contemporary colonial conflicts and explore key topics in Indigenous studies, including land rights, human rights, legal jurisdiction, Indigenous governance, and questions of language, culture, and the environment.

This wide-ranging collection addresses the political possibilities of Western law and the international meanings of sovereignty and Indigeneity. One essay analyzes the autonomous government through which local citizens in Indigenous Zapatista communities in Mexico hope to dissolve systems of top-down sovereignty altogether. Another explores narratives of Native American law and the treatment of sovereignty in contemporary Mohawk visual culture. Several essays discuss the legal and political implications of the field’s pivotal public documents, including the 2007 U.N. Declaration on the Rights of Indigenous Peoples.

Eric Cheyfitz is the Ernest I. White Professor of American Studies and Humane Letters in the Department of English at Cornell University. N. Bruce Duthu is the Samson Occom Professor of Native American Studies and Chair of the Native American Studies Program at Dartmouth College. Shari M. Huhndorf is Associate Professor of English at the University of Oregon.

Contributors: Christine Black, Eric Cheyfitz, Gordon Christie, Chris Cunneen, Jonathan Goldberg-Hiller, Lorie M. Graham, Roy M. Huhndorf, Shari M. Huhndorf, Forrest Hylton, Mara Kaufman, Alvaro Reyes, Jolene Rickard, Carlos Salinas, Noenoe K. Silva, Cheryl Suzack, Siegfried Wiessner

Focusing on the importance of discussions about sovereignty and of the diversity of Native American communities, Survivance, Sovereignty, and Story offers a variety of ways to teach and write about indigenous North American rhetorics.

These essays introduce indigenous rhetorics, framing both how and why they should be taught in US university writing classrooms. Contributors promote understanding of American Indian rhetorical and literary texts and the cultures and contexts within which those texts are produced. Chapters also supply resources for instructors, promote cultural awareness, offer suggestions for further research, and provide examples of methods to incorporate American Indian texts into the classroom curriculum.

Survivance, Sovereignty, and Story provides a decolonized vision of what teaching rhetoric and writing can be and offers a foundation to talk about what rhetoric and pedagogical practice can mean when examined through American Indian and indigenous epistemologies and contemporary rhetorics.

Contributors include Joyce Rain Anderson, Resa Crane Bizzaro, Qwo-Li Driskill, Janice Gould, Rose Gubele, Angela Haas, Jessica Safran Hoover, Lisa King, Kimberli Lee, Malea D. Powell, Andrea Riley-Mukavetz, Gabriela Raquel Ríos, and Sundy Watanabe.