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“Anger does not in itself produce political programs for change, but it is perhaps the most basic political emotion. Without it, there is no hope”, as Frantz Fanon’s biographer David Macey wrote in 2000. Since deliberative politics, and in particular parliamentary consensus seeking, show themselves increasingly incapable of addressing a widening set of issues, the relevance of political anger has only intensified in recent years. But what is the role of anger in contemporary politics? Often described as pre-political, anger can both legitimise and delegitimise political action. It may brand political acts as ‘dangerous’ or ‘irrational’, but may also provide them with ‘authenticity’ and ‘conviction’. How can we take ‘the politics of anger’ seriously? And how can we understand the operation of anger in politics?
1. Anger as a Political Affect: Where are we to place anger in the larger field of political affectivity? How do people get angry and what happens when they do? What sustains, inflects and dramatizes political anger? Should we understand political action as a move into or out of anger? Is anger always already political and, conversely, should politics be reducible to anger? When is anger politically productive, when destructive? What is the contribution of philosophical research into affects (from Spinoza to Massumi) to current political struggles? What role may be played by art or scholarship in the production and mobilization of anger?
2. Representation, Demonstration, and Risk: Can anger truly be represented? How does anger play out in the dynamic and sometimes fraught relationships between represented collectives and their spokespersons? Whose anger is made to matter, and to whom? Bearing Audre Lorde’s emphasis on the dangerous ‘uses of anger’ in mind, we want to pay attention to the relationship between anger, political representation, and risk. Demonstration – a different modality of political action – raises slightly different questions with regards to anger: How is it possible to build upon sometimes fleeting demonstrations of anger, to make it outlive its momentary expression and channel it into a political and social movement?
3. Anger and its Discontents: Anger is not without its affective consequences for those in anger. Is it possible to inhabit it without it metastasizing into either hate or resentment? How to inhabit it without it, to paraphrase David Foster Wallace, ‘eating you alive’? Can individual and collective agents cultivate their anger in ways that create political links rather than boundaries?
How to apply and deadline
September 1, 2017 (Publication in Spring 2018). Krisis welcomes essays, research articles, and book review proposals in english and dutch. See ‘Submissions‘ tab for information on works’ lenght and policy. Please send submissions to: firstname.lastname@example.org