By Miranda Joseph
Group is sort of regularly invoked as an unequivocal strong, a hallmark of a top quality of existence, worrying, selflessness, belonging. Into this universal portrayal, opposed to the Romance of group introduces an unusual observe of warning, a penetrating, sorely wanted experience of what, accurately, we're doing once we name upon this perfect. Miranda Joseph explores websites the place the suitable of neighborhood relentlessly recurs, from debates over artwork and tradition within the well known media, to the discourses and practices of nonprofit and nongovernmental businesses, to modern narratives of financial transformation or "globalization." She indicates how neighborhood legitimates the social hierarchies of gender, race, country, and sexuality that capitalism implicitly calls for. Joseph argues that social formations, together with neighborhood, are constituted in the course of the performativity of creation. This process makes it attainable to appreciate connections among identities and groups that may differently appear to be disconnected: homosexual shoppers within the U.S. and Mexican maquiladora employees; Christian correct "family values" and Asian "crony capitalism." Exposing the complicity of social practices, identities, and groups with capitalism, this actually optimistic critique opens the potential for real alliances throughout such ameliorations. Miranda Joseph is affiliate professor of women's reports on the collage of Arizona.
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Additional resources for Against the Romance of Community
While attempts to imagine alternative forms of collectivity can be valuable as acts of discursive articulation—and the feminist theorizations of community of/as diﬀerence have been to a limited degree eﬀective in shifting the practices of feminists—Nancy and Agamben’s theories share with the feminist rearticulations of community reviewed here the important ﬂaw of failing to appreciate the extraordinary power and persistence of a dominant discourse of community. Collectivities often persist in their projects despite the catachrestical and disputed nature of the identity terms under which they are mobilized; despite the ontological impossibility of identity, people do work Introduction xxxi together.
Anti-Semitism and National Socialism,” ) As Postone goes on to argue, in his account of fascist antisemitism, this allows industrial production or, I would argue, individual and familybased entrepreneurship to be celebrated (as it is in the texts discussed in the previous section) as rooted in “Community (Gemeinschaft), Volk, Race,” while ﬁnance capital and the bureaucracy of the multinational corporation appear rootless (). While Marx’s structural account of the value/use value relation makes it impossible to posit sites of value such as “community,” “culture,” “family,” or “values” as oﬀering a pure 16 The Supplementarity of Community with Capital or resistant alternative to capitalism, this account does make it possible (as I hope to demonstrate throughout the book) to trace the complicity of race, ethnicity, gender, nation, and sexuality with capital.
Collectivities often persist in their projects despite the catachrestical and disputed nature of the identity terms under which they are mobilized; despite the ontological impossibility of identity, people do work Introduction xxxi together. 19 In attempting to recuperate by giving new meaning to community, both of these approaches fail to address one of the most important implications of the critical literature on community I have reviewed here. What the critiques of community imply, and what some state explicitly, is that fundamental practices of modernity—liberalism, the nation-state, identity political emancipatory movements, and, I argue, most important, capitalism—depend on and generate community.