Every year, millions of people from around the world grapple with the European Union's emerging migration management apparatus. Through border controls, biometric information technology, and circular migration programs, this amorphous system combines a whirlwind of disparate policies. "The Migration Apparatus" examines the daily practices of migration policy officials as they attempt to harmonize legal channels for labor migrants while simultaneously cracking down on illegal migration.
Working in the crosshairs of debates surrounding national security and labor, officials have limited individual influence, few ties to each other, and no serious contact with the people whose movements they regulate. As Feldman reveals, this complex construction creates a world of indirect human relations that enables the violence of social indifference as much as the targeted brutality of collective hatred. Employing an innovative nonlocal ethnographic methodology, Feldman illuminates the danger of allowing indifference to govern how we regulate populationOCoand people's livesOCoin the world today.

Based on rare, in-depth fieldwork among an undercover police investigative team working in a southern EU maritime state, Gregory Feldman examines how "taking action" against human smuggling rings requires the team to enter the "gray zone", a space where legal and policy prescriptions do not hold. Feldman asks how this seven-member team makes ethical judgments when they secretly investigate smugglers, traffickers, migrants, lawyers, shopkeepers, and many others. He asks readers to consider that gray zones create opportunities both to degrade subjects of investigations and to take unnecessary risks for them. Moving in either direction largely depends upon bureaucratic conditions and team members' willingness to see situations from a variety of perspectives. Feldman explores their personal experiences and daily work in order to crack open wider issues about sovereignty, action, ethics, and, ultimately, being human. Situated at the intersection of the EU migration apparatus and the global, clandestine networks it identifies as security threats, this book allows Feldman to outline an ethnographically-based theory of sovereign action.

Based on rare, in-depth fieldwork among an undercover police investigative team working in a southern EU maritime state, Gregory Feldman examines how "taking action" against human smuggling rings requires the team to enter the "gray zone", a space where legal and policy prescriptions do not hold. Feldman asks how this seven-member team makes ethical judgments when they secretly investigate smugglers, traffickers, migrants, lawyers, shopkeepers, and many others. He asks readers to consider that gray zones create opportunities both to degrade subjects of investigations and to take unnecessary risks for them. Moving in either direction largely depends upon bureaucratic conditions and team members' willingness to see situations from a variety of perspectives. Feldman explores their personal experiences and daily work in order to crack open wider issues about sovereignty, action, ethics, and, ultimately, being human. Situated at the intersection of the EU migration apparatus and the global, clandestine networks it identifies as security threats, this book allows Feldman to outline an ethnographically-based theory of sovereign action.

Now more than ever, questions of citizenship, migration, and political action dominate public debate. In this powerful and polemical book, Gregory Feldman argues that We Are All Migrants. By challenging the division between those considered "citizens" and "migrants," Feldman shows that both subjects confront disempowerment, uncertainty, and atomization inseparable from the rise of mass society, the isolation of the laboring individual, and the global proliferation of rationalized practices of security and production. Yet, this very atomization—the ubiquitous condition of migrant-hood—pushes the individual to ask an existential and profoundly political question: "do I matter in this world?" Feldman argues that for particular individuals to answer this question affirmatively, they must be empowered to jointly constitute the places they inhabit with others. Feldman ultimately argues that to overcome the condition of migrant-hood, people must be empowered to constitute their own sovereign spaces from their particular standpoints. Rather than base these spaces on categorical types of people, these spaces emerge only as particular people present themselves to each other while questioning how they should inhabit it.

Every year, millions of people from around the world grapple with the European Union's emerging migration management apparatus. Through border controls, biometric information technology, and circular migration programs, this amorphous system combines a whirlwind of disparate policies. The Migration Apparatus examines the daily practices of migration policy officials as they attempt to harmonize legal channels for labor migrants while simultaneously cracking down on illegal migration. Working in the crosshairs of debates surrounding national security and labor, officials have limited individual influence, few ties to each other, and no serious contact with the people whose movements they regulate. As Feldman reveals, this complex construction creates a world of indirect human relations that enables the violence of social indifference as much as the targeted brutality of collective hatred. Employing an innovative "nonlocal" ethnographic methodology, Feldman illuminates the danger of allowing indifference to govern how we regulate population-and people's lives-in the world today.

Seeking new forms of democracy, progressive politics raises a fundamental question: what is the alternative to the allegedly coherent, self-contained liberal subject that represents the project of modernity? Exploring the themes of nature, race, and the divine, this book identifies the more realistic alternative in the “relational subject”: a subject that is inseparable from the global field of relations through which it emerges and yet distinct from that field because it lives a life that no one else ever has. Recognizing ourselves as such subjects allows us not only to rethink politics, but, more profoundly, to envision sovereignty as the means by which we each rejuvenate ourselves and the polities we constitute with others.