Abstract
Manuel Bravo committed suicide yesterday. I learned about it just after I left the Job Centre Plus in Rusholme, where I had attended a compulsory interview for a National Insurance Number—the last step in a stunningly facile work permit process that whisked me from Canada to the United Kingdom in exactly 12 weeks. It was a daunting process, to be sure, and fraught with an insomniac’s anxiety. I had to pack up my apartment, say goodbye to friends and family, and worry about which of my new colleagues at the University of Manchester might collect me from the airport with my 140 pounds of overweight baggage. The National Insurance Number interview was one of the strangest experiences I have ever had—I was asked to bring essentially all of the documentation I have ever been issued. I arrived there with my two blue passports (one Canada, one U.S.), my U.K. visa, my work permit, my birth certificate, the lease agreement for my flat in Manchester, a connection agreement with British Telecom and another with UK Online to prove my address (the signed lease agreement was apparently not sufficient), my employment contract with the university along with a letter from Human Resources that essentially recapped the important details of the contract, namely, that I would be paid and would, in turn, pay taxes. They copied my U.S. social security number and my Canadian social insurance number; they copied every page in both of my passports and asked me to sign each of these pages in order to confirm that I had traveled to the countries corresponding to the entry and exit stamps.
Perhaps every word, every writing is born, in this sense, as testimony.1 One must do justice, which is the source of theory.2 Peace, peace to him who is far off, and to him who is near, says the Eternal.
—(Isaiah 57:19)
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Reference
Giorgio Agamben, Remnants of Auschwitz: The Witness and the Archive, trans. Daniel Heller-Roazen (New York: Zone Books, 2002), p. 38.
Emmanuel Levinas, Of God Who Comes to Mind (Stanford: Stanford University Press, 1998), p. 82.
See Judith Butler, Giving an Account of Oneself (New York: Fordham University Press, 2005).
James Hatley shows that there are multiple ways of witnessing, some of which are entirely unintentional and all of which are inherently fragmented. For Hatley, witnessing is ambivalent, often unintentional, an incessant corrective to narrative history; persecution, self-accusation, and silence are also modes of witnessing. See James Hatley, Suffering Witness: The Quandary of Responsibility after the Irreparable (Albany, NY: Suny Press, 2000).
Jacques Rolland, quoted in Emmanuel Levinas, On Escape, trans. Bettina Bergo (Stanford, CA: Stanford University Press, 2003), p. 36.
Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life (Stanford, CA: Stanford University Press, 1998), p. 130.
Michel Foucault, Society Must Be Defended: Lectures at the Collège de France 1975–1976, trans. David Macey (New York: Picador, 2003)
Jacques Derrida, Of Hospitality: Anne Dufourmantelle Invites Jacques Derrida to Respond, trans. Rachel Bowlby (Stanford, CA: Stanford University Press, 2000), p. 55.
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© 2007 Elizabeth Dauphinee and Cristina Masters
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Dauphinee, E. (2007). Living, Dying, Surviving II. In: Dauphinee, E., Masters, C. (eds) The Logics of Biopower and the War on Terror. Palgrave Macmillan, New York. https://doi.org/10.1007/978-1-137-04379-5_11
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DOI: https://doi.org/10.1007/978-1-137-04379-5_11
Publisher Name: Palgrave Macmillan, New York
Print ISBN: 978-1-349-73729-1
Online ISBN: 978-1-137-04379-5
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