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- Convenors:
-
Katrine Gotfredsen
(Malmö University)
Nina Gren (Lund University)
Maria Padron Hernandez (Lund University)
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- Formats:
- Panel
- Mode:
- Face-to-face
- Location:
- Facultat de Geografia i Història Seminari de Filosofia, 4th floor
- Sessions:
- Tuesday 23 July, -
Time zone: Europe/Madrid
Short Abstract:
This panel explores the doing and undoing of kinship in contexts of military occupation. What happens to practices of doing kinship and family, when strategies and means to control an occupied population and territory continuously undo the everyday and fundamentally upset ‘normal’ routines and life?
Long Abstract:
This panel will explore the doing and undoing of kinship in contexts of military occupation. Family and kinship tend to be the foundation of what is considered ‘normal life’ in diverse cultural contexts. Breadwinning, domestic work, providing protection, participation in daily life and life cycle rituals are all examples of practices that make and do kinship.
But what happens to kinship in contexts of military occupation, when strategies to control occupied populations and territories undo the everyday and upset ‘normal life’? Contemporary military occupations reveal themselves as evolving processes of dominance, relying on the creation of physical, bureaucratic and symbolic restrictions. This affects people’s possibilities to form and maintain family relations and obligations, including living arrangements and care, honouring dead relatives, fulfilling marriage ideals and reproductive normalcy. Kinship is connected to a sense of social continuity between generations and over time. When the normal flow of life is shaken, new ways of understanding and being in the present as well as remembering the past and re-imagining the future might occur.
With this panel, we ask how hybrid strategies of dominance by occupying powers undo ‘normal’ lives, and create new conditions for, and forms of, interpersonal relations. How is kinship performed and lived under these circumstances? Which counter-strategies are employed? How is social continuity disrupted and re-established? We invite papers exploring these and related questions, and aim to engage in a comparative discussion of efforts to do kinship and family in contexts where these are affected, or undone, by military rule.
Accepted papers:
Session 1 Tuesday 23 July, 2024, -Paper Short Abstract:
This paper discusses Palestinian practices to do and undo family under the Israeli apartheid-like legal system. The focus is on families with members holding different ID cards, which impact their possibilities to meet, socialize and live together with relatives.
Paper Abstract:
This paper discusses constraints on family relationships under Israeli occupation and its apartheid-like legal system. An intricate ID-card regime informs the possibilities a Palestinian has to move, work and live in areas under Israeli control, either in Israel or in the West Bank and Gaza. In particular, families whose members hold different legal statuses find it difficult to maintain a life together. For instance, if relocating to Israel, the spouse from the occupied territories lacks health insurance and risk criminal prosecution if found by the police. The choice is often to either split the family in two households or to relocate to the occupied territories. A third alternative is to move the family to legally ambivalent areas within Jerusalem but on the West Bank side of checkpoints. The constraints on marriages during the bureaucratic process to obtain the same ID cards are huge. Some end up getting divorced. In the quest for a family life, by obtaining or keeping a legal status, people might also be pushed to cut with some relatives. Others, on the other hand, put their lives in danger to be able to attend important family events such as funerals.
Kinship is socially constructed even in societies such as the Palestinian, where blood relations are discursively underlined. As we learn from recent anthropological kinship studies, family relations need to be constantly maintained. In the case I present, the process of doing family seemed to be double-sided, since doing is intertwined with undoing.
Paper Short Abstract:
This paper will present how sucide attack becomes a legitimate form of action for PKK members as a response to necropolitical practices of the Turkish state. It will show how their identities are fused from local to extended and the symbolic nature of violence contribute to this action.
Paper Abstract:
In order to understand the extent to which the Turkish state’s continuous military occupation have contributed to a rise in suicide attacks by members of the PKK, my study employs both qualitative and quantitative research, with a primary focus on obtaining direct testimony from members of the PKK.
Different forms of violence are one of the key contributions to identity fusion among members of the Kurdish Youth, from both direct and indirect experience in North Kurdistan. All this violence experience drive some of them to sacrifice themselves for their kinship and for their national kinship. When they join to the movement and been in the active war, they witness violence perpetrated against family members and friends which push them to change violence forms as a resistance against colonization. For them, suicide attack is the one most prestigious “honored death” to show their comrades.
To understand how this identity fusion occurs, Mbembe’s concept of necropolitics is utilised. Within this, Mbembe shows how colonial parts exercise and uniform control and acted upon dead bodies in order to control the living population. In doing, so they reinforce an identity between the living and the dead, which concurrently creates a sense of unified identity among the living. This paper reveals how this concept emerges in the data collected for this study.
Paper Short Abstract:
The Moroccan occupation of Western Sahara has had a profound impact on Sahrawi families. This paper will explore how the division of the Sahrawi population during the 1975-1991 war with Morocco undid milk kinship – a Sahrawi form of kinship founded not in “blood” but in breastfeeding.
Paper Abstract:
Sahrawi families have had to relate various forms of colonialism, domination and national borders throughout modern history. Specific events such as Spanish colonialism, the establishment of independent Algeria and Mauretania, Moroccan invasion and occupation, the division of the country in an occupied zone and a “liberated” zone, and a second war since 2020 as well as new technologies have all, in different ways, affected the ways in which Sahrawi families have been able to do kinship.
For about 15 years, between the Moroccan invasion in 1975 and the ceasefire in 1991, the Sahrawi population was divided between refugee camps in Algeria and the Moroccan-controlled/occupied areas of Western Sahara. During these years, contact with people on the other side of the border was at an absolute minimum, to the point where people did not know if relatives had passed away during the invasion or were still alive. Kinship was, in many ways, ruptured.
This paper will look at one of the ways in which this total division impacted on Sahrawi families’ ability to do kinship. More specifically, it will explore how the division undid milk kinship – a Sahrawi form of kinship founded not in “blood” but in breastfeeding and requiring knowledge of complex kinship structures to be done in the correct way.
Paper Short Abstract:
This paper explores how Russian occupation of South Ossetia disrupts local practices related to death and the afterlife. I show that the undoing of social and spatial links between the living and the dead threatens social continuity, but also how it fosters resistance and attempts at re-making it.
Paper Abstract:
This paper explores how the Russian occupation of the Georgian territory of South Ossetia disrupts local practices pertaining to death, burial and good afterlives.
The 2008 Russo-Georgian war and its aftermath caused the long-term displacement of thousands of ethnic Georgians from South Ossetia as well as highly precarious living conditions in the borderlands between Russian and Georgian controlled areas. Over the past decade, the construction of a hard, militarised “border” between the territories restricts movement and hinders displaced families and local village communities from accessing native places and people. This is not only so in terms of the concrete territories and contemporaries of “this world”, but also pertains to the territories and beings in “the other world”.
The paper will show how Russian rule is undoing the social and spatial connections between the world of the living and the world of the dead, by leaving ancestors and dead kin uncomfortably out of place: Families are prevented from visiting family graves, pay their respect, and fulfil obligations to their deceased kin. The dead must be buried in the wrong soil away from where they would naturally belong. Close relatives are prevented from reunification in the afterlife, etc.
By preventing proper relations between the world of the living and the world of the dead, the dominance exercised by occupation extends itself to the afterlife and threatens to undo senses of social continuity. However, it also fosters resistance and creative attempts at re-making it.