The role of the consumer-citizen in environmental protest in the 1990s

This paper links market‐based ‘protest’ strategies, as used recently by environmental protest groups and other sociations, to citizenship theory, seeking to open a debate about the role of the consumer‐citizen. It is suggested that such consumer‐citizenship, whereby protest and political action are encouraged through market mechanisms, and limited through state action, is an important feature of late‐modernity. The paper seeks to illustrate how advanced capitalist societies are producing reworked forms of rights relationships. This is discussed within the context of the rhetoric of ‘active’ citizenship as used in UK politics and through examples of recent environmental protests and other consumer‐citizen strategies.

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.

The pedagogy of protest : learning through crisis and the case study of Terry Hicks

This article explores the learning dimensions of circumstantial activists, activists who come to protest due to a significant life issue or crisis event, which has contributed to their motivation to campaign. The article is a case study of Terry Hicks who campaigned for more than 6 years to have his son released from Guantanamo Bay, a United States military prison in Cuba, for suspected terrorism. It outlines the learning dimensions of circumstantial activists as they participate in social change with particular reference to Terry's case and reveals that circumstantial activists' learning is fast paced and rapid. Responding to crisis and potential loss, circumstantial activists are frequently taken out of their comfort zones and on to a learning edge because they need to acquire new knowledge and skills very quickly in order to be effective as activists. The emotions are crucial to their motivation and desire to campaign and in Terry's case particularly because of his familial connection to his son David. As activists become more experienced they learn to "manage" their emotions. The article uncovers the community development skills and knowledge that is acquired by circumstantial activists as they learn mainly informally on the job of activism.

The performativity of nonviolent protest in South Asia (1918 - 1948)

This study seeks to address a gap in the study of nonviolent action. The gap relates to the question of how nonviolence is performed, as opposed to the meaning or impact of nonviolent politics. The dissertation approaches the history of nonviolent protest in South Asia through the lens of performance studies. Such a shift allows for concepts such as performativity and theatricality to be tested in terms of their applicability and relevance to contemporary political and philosophical questions. It also allows for a different perspective on the historiography of nonviolent protest. Using concepts, modes of analysis and tropes of thinking from the emerging field of performance studies, the dissertation analyses two different cases of nonviolent protest, asking how politics is performatively constituted. The first two sections of this study set out the parameters of the key terms of the dissertation: nonviolence and performativity, by tracing their genealogies and legacies as terms. These histories are then located as an intersection in the founding of the nonviolent. The case studies at the analytical core of the dissertation are: fasting as a method in Gandhi's political arsenal, and the army of nonviolent soldiers in the North-West Frontier Province, known as the Khudai Khidmatgar. The study begins with an overview of current theorisations of nonviolence. The approach to the subject is through an investigation of commonly held misconceptions about nonviolent action, such as its supposed passivity, the absence of violence, its ineffectiveness and its spiritual basis. This section addresses the lacunae within existing theories of nonviolence and points to possible fertile spaces for further exploration. Section 3 offers an overview of the different shades of the concept of performativity, asking how it is used in various contexts and how these different nuances can be viewed in relation to each other. The dissertation explores how a theory of performativity may be correlated to the theorisation of nonviolence. The correlations are established in four boundary areas: action/inaction, violence/absence of violence, the actor/opponent and the body/spirit. These boundary areas allow for a theorising of nonviolent action as a performative process. The first case study is Gandhi's use of the fast as a method of nonviolent protest. Using a close reading of his own writings, speeches and letters, as well as a reading of responses to his fast in British newspapers and within India, the dissertation asks what made fasting into Gandhi's most favoured mode of protest and political action. The study reconstructs his unique praxis of the fast from a performative perspective, demonstrating how display and ostentation are vital to the political economy of the fast. It also unveils the cultural context and historical reservoir of body practices, which Gandhi drew from and adapted into 'weapons' of political action. The relationship of Gandhian nonviolence to the body forms a crucial part of the analysis. The second case study is the nonviolent army of the Pashtuns, Khudai Khidmatgar (KK), literally Servants of God. This anti-imperialist movement in the North-West Frontier Province of what is today the border between Pakistan and Afghanistan existed between 1929 and 1948. The movement adopted the organisational form of an army. It conducted protest activities against colonial rule, as well as social reform activities for the Pashtuns. This group was connected to the Congress party of Gandhi, but the dissertation argues that their conceptualisation and praxis of nonviolence emerged from a very different tradition and worldview. Following a brief introduction to the socio-political background of this Pashtun movement, the dissertation explores the activities that this nonviolent army engaged in, looking at their unique understanding of the militancy of an unarmed force, and their mode of combat and confrontation. Of particular interest to the analysis is the way the KK re-combined and mixed what appear to be contradictory ideologies and acts. In doing so, they reframed cultural and historical stereotypes of the Pashtuns as a martial race, juxtaposing the institutional form of the army with a nonviolent praxis based on Islamic principles and social reform. The example of the Khudai Khidmatgar is used to explore the idea that nonviolence is not the opposite of violent conflict, but in fact a dialectical engagement and response to violence. Section 5, in conclusion, returns to the boundary areas of nonviolence: action, violence, the opponent and the body, and re-visits these areas on a comparative note, bringing together elements from Gandhi's fasts and the practices of the KK. The similarities and differences in the two examples are assessed and contextualised in relation to the guiding question of this study, namely the question of the performativity of nonviolent action.