By A. K. Thompson
Are you taking up, or are you taking orders?
Are you going backwards, or are you going forwards?
White riot—I wanna riot.
White riot—a rebel of my own.
—The conflict, "White Riot"
Ten years after the conflict in Seattle sparked an historical fight opposed to the forces of firm conglomeration and American imperialism, the anti-globalization new release is able to examine a decade of organizing that modified the face of mass motion round the globe.
Scholar and activist AK Thompson revisits the struggles opposed to globalization in Canada and the us on the flip of the century, and he explores the relationship among political violence and the white heart category. equivalent components sociological learn and activist instruction manual, Black Bloc, White Riot engages with the main debates that arose within the anti-globalization flow over the process the previous decade: direct or mass motion? Summit-hopping or neighborhood organizing? Pacifism or range of tactics?
Drawing on stream literature, modern and significant conception, and functional investigations, Thompson outlines the impact of the anti-globalization circulation at the white, middle-class little ones who have been swept up in it, and he considers how and why violence needs to once more turn into a critical type of activist politics.
AK Thompson is a author and activist residing and dealing in Toronto, Canada. presently finishing his PhD in sociology at York collage, Thompson teaches social thought and serves at the editorial committee of Upping the Anti: A magazine of conception and Action. His guides contain Sociology for altering the area: Social Movements/Social Research (Fernwood Publishing, 2006).
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Additional info for Black bloc, white riot : antiglobalization and the genealogy of dissent
Instead, the dominant ideological practice of media actors (both corporate and “alternative”) was to make sense of anti-globalization activists by conceptually rendering them as versions of the incomprehensible other. In this way, these media stories also helped to produce and reinforce a regulatory conception of the law-abiding citizen. This figure has played an important role in the elaboration of the society of control. As Sherene Razack and others have pointed out, starting in the seventeenth century, the nascent bourgeois states began to produce their idealized schematic counterparts: “the new citizen subject was a figure who, through self-control and self-discipline, achieved mastery over his own body.
Ideology, in Smith’s sense, is not so much an expression of belief as it is a social practice aimed at abstracting accounts of the world from lived experience and recasting them in a universalized textual domain (1990: 35–36). For instance, by advancing a specific criminal meaning of the activist within the law, both CSIS and Canadian politicians have managed to limit the scope of the possible within the realm of dissent. Ideological accounts that make dissident practices recognizable from the standpoint of the conceptual relevancies of the Criminal Code provided the basis for regulatory courses of action.
Anti-racist theorists have for a long time noted that whiteness tends to get expressed as an abstract universal; as a standpoint that isn’t a standpoint; as something that goes without saying. And while activists have made considerable strides in our attempts to denaturalize whiteness, the race to inclusion often ends by occluding the specificities of whiteness in favor of what are perceived to be the greater, more grounded, and real specificities of the included other. indd 15 7/27/10 6:29:56 PM 16 Black Bloc, White Riot it is necessary that it begin to do so on the basis of a concrete understanding of its own conditions of possibility.