Cross-identity intellectual solidarity must rest on acknowledging differing privileged locations, not ignoring them.

Evidence

1n1st practice of “solidarity” had any valence whatsoever, it could not be grounded in the ur.- of feminism, progressivism, liberalism, or Is.. lamism, but could only ensue within the uncertain, at times opaque, condi.. tions of intimate and uncomfortable encounters in all their eventuality. I say this not to resurrect a redemptive narrative of anthropological reckoning or universal humanism that claims the power to break through the thicket of prejudices and find a common human essence . To do so would be to reduce yet again all that remains irreconcilable into the trope of a shared humanity and its assumed teleological futurity. Rather what I mean to gesture at is a mode of encountering the Other which does not assume that in the process of cultur.. ally translating other lifeworlds one’s own certainty about how the world should proceed can remain stable. This attitude requires the virtue of humil.. ity: a sense that one does not always know wha one opposes and that a politi.. cal vision at times has to admit its own fi itude in order to even comprehend what it has sought to oppose. — Saba Mahmood, Politics of Piety, 1311 (#corroborates, via linked claim)

In such a socio-political context, there is an urgent need for us to find ways to see the human in the other to enable us to pave the way to constructing wide-ranging solidarities that cut across supposed racial lines to help us forge a more hopeful present and future. — Amit Singh, “Carnal conviviality” and the end of…, 16 (#qualifies, via linked claim)

Categorization

  • XREF: connects to: Solidarity must emerge from uncomfortable encounters, not shared liberal presuppositions — Saba Mahmood, Politics of Piety: The Islamic Revival…, 1311; Finding ways to see the human in racialized others underpins cross-racial solidarity. — Amit Singh, “Carnal conviviality” and the end of…, 16

Broader Connections