After Wisconsin

Hundle, Anneeth Kaur

doi:10.1080/17535654.2012.751239

Cited by 11 publications

(4 citation statements)

References 9 publications

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“…Therefore, a Black woman professor could also be precarious in British academia even if she holds a permanent contract because the inequalities and unbalanced power dynamics in academia bolster already‐existing societal power differences and creates extra layers of a burden on her (see Settles et al, 2021 ; Stockfelt, 2018 ). Moreover, in addition to workers' employment conditions and power position, precarity is connected to people's subjective experience, which highlights a set of effects that are defined by an ‘existential state of unpredictability of living without security’ (Hundle, 2012 , p. 288). Further, geographical differences can be considered an important factor that determines the nature (and experiences) of precarity.…”

Section: Redefining Academic Precaritymentioning

confidence: 99%

A social‐psychological examination of academic precarity as an organizational practice and subjective experience

Albayrak‐Aydemir

Gleibs

2022

British J Social Psychol

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Research and teaching conditions have, particularly for those who are junior or from disadvantaged backgrounds, deteriorated considerably over the years in the higher education sector. Unequal opportunities in access and advancement in careers have led to increasing levels of precarity in the higher education sector. Although the concept of precarity has been grasped in many other disciplines, the social-psychological understanding of this concept remains unexplored. In this paper, we aim to develop a social-psychological understanding of precarity to examine how identity dynamics and intergroup relations, as well as associated organizational controls, reinforce inequality regimes and power structures that create precarious conditions in academia. In doing so, we use social identity theory and system justification theory under an inequality regime framework. We argue that even though change towards equality and equity in academia should be possible, it is difficult to achieve this because of entrenched identity interests by power holders and the perceived legitimacy of the existing system. Therefore, academic precarity should be recognized both as a subjective experience and as an organizational practice to make inequalities more visible and decrease the perceptions of legitimacy-and to eventually achieve a fundamental positive transformation in academia.

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Section: Redefining Academic Precaritymentioning

confidence: 99%

A social‐psychological examination of academic precarity as an organizational practice and subjective experience

Albayrak‐Aydemir

Gleibs

2022

British J Social Psychol

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“…They imply that, though political mobilization against racial violence in the diaspora can be as vociferous as struggles against Hindu nationalism in India or Moghul imperial power in the past, a collective mobilization against white supremacy would have to risk social dissonance, misrecognition, and illiberalism. Perhaps the expectation of failure made the tenor of their polemics all the more strident, owing to a general melancholia born of the ever‐present possibility of abuse and violence (Hundle 2012, 289) that also interdicts its very mourning (Grewal 2013). Activists had noticed that the gurdwara management committee members had adjourned the meeting within minutes of their intervention, confirming their suspicion that the gurdwara's response was already devised well before the call for participation.…”

Section: The 9/11 Generation: Intervention In the Release Of Agonismmentioning

confidence: 99%

The Massacre and Martyr(dom)s of Oak Creek

Hothi

2024

Cult. Anthropol.

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This article concerns how competing investments in the real motivate political disagreement. The ethnography focuses on face-to-face debate in the wake of spectacular white supremacist violence against Sikhs in the United States. Young activists relate their struggle against racial supremacy to martyrs from the seventeenth and eighteenth centuries, motivating their call for a politics that would defy empire, cultivate coalitional alliances, and refuse well-worn performances of multicultural docility. However, for institutional decision-makers of rank, who ground their authority in having witnessed majoritarian state terror first-hand, such agonism risks decades of partial but hard-won respectability, legibility, and safety. This article argues that the in/comparability of evental violence is staked by a global “economy of agonism,” which mobilizes in this case at least two political forms distinctive of the late-twentieth century in each the politics of recognition and ethnonationalism. The article probes the competing investments motivating political disjuncture by tracking what is here called the “problem of diaspora,” the seeming untenability of calibrations to and between home(land) and sites of dispersion. An ethnographic pursuit of psycho-social cleavages consequently reveals the “extimacy” of, or mutual co-implication of internal and external in, “collective relation-making,” i.e., in making solidarity, alliance, or coalition amongst seemingly similarly situated others.

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“…For those that do attempt an embodied epistemology, the experience of precarity for racialized religious groups cannot be distilled; instead, it must be studied within the context of their economic and geographic particularities (Shams, 2019). Understanding how ‘the Sikh self’ and other already-surveilled bodies “become constituted by a transformed subjectivity that responds in multiple ways to pervasive and sudden violence” (Hundle, 2012: 289)—what Mian (2021) terms ‘psychic maiming’, or a constant experience of spiritual self-management in relation to state surveillance and violence—researchers can contextualize the practice of faith, embodied or not, within the context of threat and movement, peace and disruption, as a process of searching for sovereignty beyond a world constantly denying it.…”

Section: Conclusion: An Ethnography Of Embodied Convictionsmentioning

confidence: 99%

“…The violation of the gurudwara space by the gunman Wade Michael Page and the killing of worshipers inside reflects an intimate and invasive form of violence. Indeed, this transgression of sacred space is linked to traumatic memories among diaspora Sikhs surrounding the 1984 attack on the Golden Temple in Amritsar.”– Anneeth Kaur Hundle, “AFTER WISCONSIN” (2012: 289)“My shoes off at Gurdwara, my shoes off at the airport.”– Swet Shop Boys, “Shoes Off” (2016)…”

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confidence: 99%

Im/material and intimate relations: Considering ethnographic methodologies for already-surveilled communities

Kaur

2023

Ethnography

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In this autoethnography of ethnographic training and methodologies, I reflect upon unaddressed tensions in a Los Angeles County gurdwara ethnography, pursued as an intellectualized response to the 2012 Oak Creek gurdwara shooting. I theorize the gurdwara (and other similarly sociopolitically located spaces) as “already-surveilled,” where intimacy in a US white supremacist context must also be seen as a forced relation with the state surveillance apparatus. Analyzing field notes from the classroom and gurdwara, I offer three possible approaches to ethnographic inquiry: participant observation, bearing witness, and embodied conviction. I argue that, without an embodied approach, ethnographic approaches fail to incorporate analyses of power and precarity (the material), particularly for communities of belief (the immaterial). Finally, I offer a model for generating theoretical and methodological frameworks from embodied practices of belief or conviction—in this case, Sikh praxes of relation, knowing, and belief that are witnessed across various gurdwaras.

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After Wisconsin

Cited by 11 publications

References 9 publications

A social‐psychological examination of academic precarity as an organizational practice and subjective experience

A social‐psychological examination of academic precarity as an organizational practice and subjective experience

The Massacre and Martyr(dom)s of Oak Creek

Im/material and intimate relations: Considering ethnographic methodologies for already-surveilled communities

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