The book presents a new materialist understanding of acts of deliberate destruction of the built environment and, specifically, of the politics of aggressive spatial containment and regularization of urbanity employed within the conflict in Israel/Palestine. Building on recent scholarship on slow violence and urbicidal policies, it discusses the different dimensions of the violence against the urban space, as well as exposes the complex material-semiotic character of the urban territory and of its destruction. By referring to the concepts of "ethno-territoriality" and "the right to the city," the book aims to generate an enhanced understanding of problems situated at the overlap of urban studies and investigations of state-sponsored violence, focusing specifically on issues related to urban warfare. Adopting a new materialist perspective, the book is a searing examination of political violence in our times. The volume will be of great interest to scholars and researchers of political science, international relations, cultural studies, and urban studies. It will also appeal to NGO professionals and activists across the world.

This volume explores the processes of investigating cultures of equality and sets out an epistemological framework for generating a more just and response-able knowledge. It offers a tapestry of inventive, self-reflexive, collective, and situated praxis of conducting politically informed research. Such efforts contest-or occasionally reinvent-the social and cultural worlds that we currently inhabit, in an attempt at building cultures of equality across different locations and contexts. The book engages with the idea of producing knowledge with others, indicating the political potential of scientific practice and offering a view of knowledge as a collective affective-intellectual effort. It provides an inventory of creative engagements with concepts and methodologies enabling production of socially responsible knowledges. By critically exploring new possibilities of scientific inquiry, the contributors reflect on how knowledge can be generated to serve the political agenda of movements for equality and social justice. The chapters also elucidate different conceptualisations of and approaches to who the researcher is and how they interact with cultural and social worlds.

The underlying theme of this edited collection is gendered citizenship, as well as the challenges and limits that confront the gendering of citizenship. It critiques the notion of the genderless nation-state citizen - in both analytical and policy terms and contexts - and necessarily engages with at least three major sets of contradictions or tensions: limitations on achieving gender equal or gender equitable citizenship; relations and differences between gender equality policy, diversity policy, and gender mainstreaming; and interplays of academic analyses of and practical interventions on gendered citizenship. Contributors from diverse scientific disciplines and academic backgrounds aim to provide a better understanding of the challenges that societies within Europe and elsewhere face vis-a-vis diversity, regionalism, transnationalism, and migration.

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The underlying theme of this edited collection is gendered citizenship, as well as the challenges and limits that confront the gendering of citizenship. It critiques the notion of the genderless nation-state citizen in both analytical and policy terms and contexts and necessarily engages with at least three major sets of contradictions or tensions: limitations on achieving gender equal or gender equitable citizenship; relations and differences between gender equality policy, diversity policy, and gender mainstreaming; and interplays of academic analyses of and practical interventions on gendered citizenship. Contributors from diverse scientific disciplines and academic backgrounds aim to provide a better understanding of the challenges that societies within Europe and elsewhere face vis-a-vis diversity, regionalism, transnationalism, and migration."--

Inspired by the philosophical framework of Deleuze and Guattari in relation to affect, Affective Connections disavows the dominant oppositional discourse around representation to offer an affirmative approach to perception, cognition and experience. It advances a new materialist concept of synaesthetic perception, where synaesthesia is understood as a union of senses. This idea offers a new figuration for thinking about our cognition, exploring the role of embodied experience and the agency of matter in the production of knowledge. Looking at a number of memorials, memory sites and artworks relating to the Holocaust the book uses this idea of synaesthetic perception to explore trauma, memory and the production of art in relation to painful memories. In doing so, it demonstrates that modes of interacting with the past and encountering the lived experience of trauma can trigger a deeper understanding of these events and produce more complex forms of affective connections. It proposes a shift away from empathy towards sympathy (understood in new materialist terms), not just as a sentimental response to trauma but as an affective notion that allows for a more comprehensive grasp of experiences of discrimination, exclusion, suffering, or pain.

Inspired by the philosophical framework of Deleuze and Guattari in relation to affect, Affective Connections disavows the dominant oppositional discourse around representation to offer an affirmative approach to perception, cognition and experience. It advances a new materialist concept of synaesthetic perception, where synaesthesia is understood as a union of senses. This idea offers a new figuration for thinking about our cognition, exploring the role of embodied experience and the agency of matter in the production of knowledge. Looking at a number of memorials, memory sites and artworks relating to the Holocaust the book uses this idea of synaesthetic perception to explore trauma, memory and the production of art in relation to painful memories. In doing so, it demonstrates that modes of interacting with the past and encountering the lived experience of trauma can trigger a deeper understanding of these events and produce more complex forms of affective connections. It proposes a shift away from empathy towards sympathy (understood in new materialist terms), not just as a sentimental response to trauma but as an affective notion that allows for a more comprehensive grasp of experiences of discrimination, exclusion, suffering, or pain.