Infanticide and anti-imperialism in Pasolini's Medea

Euripides’ Medea has been reinvented several times in the twentieth century. While some modern Medeas reiterate conservative tropes of the monstrous feminine or the evil of the cultural Other, the infanticidal figure of Medea is also open to more politically progressive usages. Indeed, several modern versions of Medea are overt in their politicisation of the problems of colonialism and/or institutionalised gender dissymmetry: the Medeas of Pier Paolo Pasolini, Heiner Müller, Christa Wolf, and more recently the indigenous Australian version by Wesley Enoch, for example, enact resistance to the interpretative closures that construct Medea as a caricature of the evil Other. But what lends the Euripidean narrative to such politicisations? And what role does the infanticide have in modern politicisations of the narrative?

To answer these questions, the paper examines Pier Paolo Pasolini’s 1969 film Medea from his Trilogy of Life series. Focussing on Pasolini’s representation of Medea’s signature act, maternal infanticide, the paper outlines the complex ways in which this motif is integral to the film’s contestation of imperialist ideologies, values and practices, and its affiliations with Marxist and feminist criticism. Drawing upon theories of subjectivity and postcolonial discourse, the paper argues that the infanticide motif is politically enabling precisely because it exalts the politics of the ways in which subjectivity is defined. That is, the apparent blessing of the sun god over Medea’s murderous act speaks to the ways in which subjectivity is formed by the symbolic order: a point recalling Medea’s earlier articulation that society systematically demonises and oppresses foreigners and women. The films representation of infanticide, then, can be read in the light of the narratives politicisation of the discourses that define subjectivity and the hegemonic practices that subjugate and dominate the subaltern. So, while Medea’s infanticide is sometimes dismissed as a demonising representation of the cultural and sexual Other, it can also be read as the key to understanding Medea’s political radicality, drawing attention to the discourses of rights-bearing subjectivity in both its ancient and modern incarnations.

Pasolini’s project of anti-colonialism, however, is fraught with certain paradoxes. To politicise the predicament of imperial subjugation, Pasolini’s Medea places the burden of authenticity on the cultural and sexual Other, on Medea - and on Medea’s culture of origin, Colchis. In this way, Pasolini’s Medea mobilises the problematic discourses of ‘First World’ modernity that define the ‘Third World’ as the carrier of the symbolic burden of authenticity as well as of ‘the sacred.’ Pasolini’s Medea thus offers an overly schematic and abstract representation of the relationship between coloniser and colonised. However, Pasolini’s Medea is not simply or finally a reification of these discourses; rather it strategically mobilises them – just as it strategically mobilises the monstrous act of infanticide – to make its political point.

White cargo : Australian residents, trade and colonialism in Shanghai between the wars

This article follows Australians who went to treaty ports in China in the 1920s and 1930s to find work. By 1932 there were so many Australians in Shanghai that the British government asked Prime Minister Joseph Lyons to issue an official warning dissuading Australians from travelling there for employment. One result of this migration was the generation of files on Australians in the Special Branch’ surveillance files of the Shanghai Municipal Police (SMP) archives. Using these files, as well as Chinese language newspapers circulating in Shanghai at the time, this article examines links between Australians in Depression-era Shanghai and the development of Chinese anti-colonialism. It also suggests that reports on Australian behaviour in treaty port China in Australian newspapers recast the ways in which some Australians understood inter-colonial exchanges. Much is known about Australian attitudes to Asia in the first half of the twentieth century. Little, however, has been written about how Asian populations viewed Australians. The Shanghai Municipal Police files provide one register through which these viewpoints can be excavated.

After decolonization: Australia and the emergence of the non-aligned movement in Asia, 1954-55

This article is a study of the response of the Australian government under Robert Menzies to the emergence of the Afro-Asian movement in the mid-1950s, especially the element of the non-aligned nations, which culminated in the Bandung meeting of April 1955. Non-alignment and anti-colonialism posed direct threats to the Menzies government's plans for the defence of Southeast Asia and its foreign policy for the region. The study of the Australian response to the Bandung meeting reveals the different legacies which European imperialism left behind in Australia compared with its neighbours in south and east Asia.

Australia and East Timor : elitism, pragmatism and the national interest

For over two decades the issue of East Timor's right to self-determination has been a ‘prickly’ issue in Australian foreign policy. The invasion by Indonesian forces in 1975 was expected, as Australian policy-makers had been well informed of the events leading up to the punitive action being taken. Indeed, prior discussions involving the future of the territory were held between the Australian Prime Minister and the Indonesian President in 1974. In response to the events unfolding in the territory the Australian Labor Government at the time was presented with two policy options for dealing with the issue. The Department of Defence recommended the recognition of an independent East Timor; whereas the Department of Foreign Affairs proposed that Australia disengage itself as far as possible from the issue. The decision had ramifications for future policy considerations especially with changes in government. With the Department of Foreign Affairs option being the prevailing policy what were the essential ingredients that give explanation for the government's choice? It is important to note the existence of the continuity and cyclical nature of attitudes by Labor governments toward Indonesia before and after the invasion. To do so requires an analysis of the influence ‘Doc’ Evatt had in shaping any possible Labor tradition in foreign policy articulation. The support given by Evatt for the decolonisation of the Netherlands East Indies (Indonesia) gave rise to the development of a special relationship-so defined. Evidence of the effect Evatt had on future Labor governments may be found in the opinions of Gough Whitlam. In 1975 when he was Prime Minister, Whitlam felt the East Timor issue was merely the finalisation of Indonesia's decolonisation honouring Evatt's long held anti-colonialist tradition existing in the Australian Labor Party. The early predisposition toward Indonesia's cohesiveness surfaced again in the Hawke and Keating Labor governments of later years. It did not vary a great deal with changes in government The on-going commitment to preserving and strengthening the bilateral relationship meant Indonesia's territorial integrity became the focus of the Australian political elites’ regional foreign policy determinations. The actions taken by policy-makers served to promote the desire for a stable region ahead of independence claims of the East Timorese. From a realist perspective, the security dilemma for Australian policy-makers was how to best promote regional order and stability in the South East Asian region. The desire for regional cohesiveness and stability continues to drive Australian political elites to promote policies that gives a priority to the territorial integrity of regional states. Indonesia, in spite of its diversity, was only ever thought of as a cohesive unitary state and changes to its construct have rarely been countenanced. Australia's political elite justifications for this stance vacillate between strategic and economic considerations, ideological (anti-colonialism) to one of being a pragmatic response to international politics. The political elite argues the projection of power into the region is in Australia’s national interest. The policies from one government to the next necessarily see the national interest as being an apparent fixed feature of foreign policy. The persistent fear of invasion from the north traditionally motivated Australia's political elite to adopt a strategic realist policy that sought to ‘shore up’ the stability, strength and unity of Indonesia. The national interest was deemed to be at risk if support for East Timorese independence was given. The national interest though can involve more than just the security issue, and the political elite when dealing with East Timor assumed that they were acting in the common good. Questions that need to be addressed include determining what is the national interest in this context? What is the effect of a government invoking the national interest in debates over issues in foreign policy? And, who should participate in the debate? In an effort to answer these questions an analysis of how the ex-foreign affairs mandarin Richard Woolcott defines the national interest becomes crucial. Clearly, conflict in East Timor did have implications for the national interest. The invasion of East Timor by Indonesia had the potential to damage the relationship, but equally communist successes in 1975 in Indo-China raised Australia's regional security concerns. During the Cold War, the linking of communism to nationalism was driving the decision-making processes of the Australian policy-makers striving to come to grips with the strategic realities of a changing region. Because of this, did the constraints of world politics dominated by Cold War realities combined with domestic political disruption have anything to do with Australia's response? Certainly, Australia itself was experiencing a constitutional crisis in late 1975. The Senate had blocked supply and the Labor Government did not have the funds to govern. The Governor-General by dismissing the Labor Government finally resolved the impasse. What were the reactions of the two men charged with the responsibility of forming the caretaker government toward Indonesia's military action? And, could the crisis have prevented the Australian government from making a different response to the invasion? Importantly, and in terms of economic security, did the knowledge of oil and gas deposits thought to exist in the Timor Sea influence Australia's foreign policy? The search for oil and gas requires a stable political environment in which to operate. Therefore for exploration to continue in the Timor Sea Australia must have had a preferred political option and thoughts of with whom they preferred to negotiate. What was the extent of each government's cooperation and intervention in the oil and gas industry and could any involvement have influenced the Australian political elites’ attitude toward the prospect of an independent East Timor? Australia's subsequent de jure recognition that East Timor was part of Indonesia paved the way for the Timor Gap (Zone of Cooperation) Treaty signing in 1989. The signing underpinned Australia's acceptance of Indonesian sovereignty over East Timor. The outcome of the analysis of the issues that shaped Australia's foreign policy toward East Timor showed that the political elite became locked into an integration model, which was defended by successive governments. Moreover, they formed an almost reflexive defence of Indonesia both at the domestic and international level.

Liberating Asia : strikes and protest in Sydney and Shanghai, 1920–39

On 30 May 1925 British officers opened fire on Chinese union protesters in Shanghai’s International Settlement, sparking a series of anti-imperialist protests now known as the ‘May 30th Movement’. This article traces the response of the Australian Labor movement to these events. It examines connections between Chinese and Australian unions and shows how Asian anti-colonial nationalism affected Australian perceptions of class-based inequality in the 1920s and 1930s. Orthodox histories of the Australian Labor movement emphasize its inward-looking and xenophobic nature but these national historiographies have been too quick to assume the isolation of Australia from pan-Asian anti-colonialism. Rather than arguing that Australian unionists supported decolonization in the inter-war period this article explores how class relationships mediated Australian encounters with colonized people in Asia. Treating Shanghai and Sydney as entangled outposts of Empire suggests we need to re-evaluate interpretations of Australian class dissent that regard it either as part of a solely European tradition or as a motivated only by local conditions.

From colonialist to infidel : framing the enemy in Southern Thailand's 'cosmic war'

In the 1970s secessionists in Southern Thailand described the Thai state as "colonialist" constituted by "Siamese fascist officials"1 who had "illegally colonised Patani". The flavour of this discourse shows the importance of historical context in shaping the way resistance movements interpret their own struggles. In the case of the resistances groups in Southern Thailand, it reflects the influence of the wider international anti-colonial movement and its embrace of nationalism and socialism. Translating these concepts into a political agenda was complicated by the centrality of Islam in defining the grievances of the Patani Muslims. Islam was the reason they were considered marginal by wider Buddhist society and hence it was Islam that become a core identity marker and the fulcrum upon which the resistance movement grew. Merging the predominately secular themes of anti-colonialism with Islam was complex, and as a result for much of its existence the insurgency failed to define clearly an ideology beyond the general maxim of 'liberating the homeland' to create the Republic of Patani. By the onset of the twenty first century situation had changed and although the goal remained the same for many Thai Muslims it was based on firmer ontological ground. By defining itself in Islamist terms, the separatist movement managed to distance itself from the secular concepts that defined the Thai state ('nationalism') and which precluded support for its struggle from other states ('sovereignty'). The objective now is the creation of Al Fatoni Darussalam (Islamic Land of Patani) by "purging all Siamese infidels out of our territory to purify our religion and culture"2 (HRW, 2007: 45). In short, the shift in terminology indicates an ideological shift in the way the insurgents frame the conflict but also, more importantly, in their identification of the 'enemy'. 3 The 'liberation of the Republic' has now evolved into a 'struggle to liberate an Islamic Land'. From being a 'colonialist' and 'fascist' state, the Thai state has assumed the status of 'infidel'. The insurgents' embrace of Islamism as the organising principle of their resistance is progressively transforming the conflict into what Juergensmeyer has called a 'Cosmic War' (Juergensmeyer, 2003). This paper will further explore this ideological shift by analysing for the first time primary sources such as propaganda leaflets, interviews and insurgent interrogation reports that were collected during recent fieldwork in Southern Thailand between 2006 and 2008.

Southern Thailand : a cosmic war?

In the 1970s secessionists in Southern Thailand described the Thai state as "colonialist" constituted by "Siamese fascist officials"1 who had "illegally colonised Patani". The flavour of this discourse shows the importance of historical context in shaping the way resistance movements interpret their own struggles. In the case of the resistances groups in Southern Thailand, it reflects the influence of the wider international anti-colonial movement and its embrace of nationalism and socialism. Translating these concepts into a political agenda was complicated by the centrality of Islam in defining the grievances of the Patani Muslims. Islam was the reason they were considered marginal by wider Buddhist society and hence it was Islam that become a core identity marker and the fulcrum upon which the resistance movement grew. Merging the predominately secular themes of anti-colonialism with Islam was complex, and as a result for much of its existence the insurgency failed to define clearly an ideology beyond the general maxim of 'liberating the homeland' to create the Republic of Patani. By the onset of the twenty first century situation had changed and although the goal remained the same for many Thai Muslims it was based on firmer ontological ground. By defining itself in Islamist terms, the separatist movement managed to distance itself from the secular concepts that defined the Thai state ('nationalism') and which precluded support for its struggle from other states ('sovereignty'). The objective now is the creation of Al Fatoni Darussalam (Islamic Land of Patani) by "purging all Siamese infidels out of our territory to purify our religion and culture"2 (HRW, 2007: 45). In short, the shift in terminology indicates an ideological shift in the way the insurgents frame the conflict but also, more importantly, in their identification of the 'enemy'. 3 The 'liberation of the Republic' has now evolved into a 'struggle to liberate an Islamic Land'. From being a 'colonialist' and 'fascist' state, the Thai state has assumed the status of 'infidel'. The insurgents' embrace of Islamism as the organising principle of their resistance is progressively transforming the conflict into what Juergensmeyer has called a 'Cosmic War' (Juergensmeyer, 2003). This paper will further explore this ideological shift by analysing for the first time primary sources such as propaganda leaflets, interviews and insurgent interrogation reports that were collected during recent fieldwork in Southern Thailand between 2006 and 2008.

The modern Medea : Euripides, anti-imperialism and infanticide

Euripides' Medea has been reinvented several times in the twentieth century. This paper uncovers the impetus that informs the lineage of Medeas that are overt in their politicisation of the problems of colonialism and/or institutionalised gender dissymmetry: the Medeas of Pier Paolo Pasolini, Heiner Mller, Brendan Kennelly, Liz Lochhead, Christa Wolf, Diana Wakoski, Tony Harrison - and more recently Wesley Enoch. What, however, lends the Euripidean narrative to such politicisations? To answer this question, the paper looks back to Euripides' play, offering a reappraisal of its representation of infanticide. The paper argues that while this motif is routinely dismissed in the scholarship as a demonising representation of the cultural and sexual Other, the infanticide motif is also the key to understanding Medea's radicality and politicisation of rights-bearing subjectivity in its ancient and modern incarnations.