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Notes INTRODUCTION 1. See, e.g., Thomas 2002, 2004. 2. For more on how the Caribbean has, untenably, been represented as timeless, see Bronfman 2007; Sheller 2003. 3. With this in mind, Karla Slocum and I have been working on a collaborative project designed to rethink current debates within many U.S. universities regarding both the parameters of disciplinary boundaries and the area studies research paradigms that were institutionalized after the Second World War by taking stock of the contributions of anthropological research within particular regions to the theoretical and ethnographic contours of the discipline as a whole. Our purpose has been to promote cross-regional, transnational, and interdisciplinary dialogue in various venues that explore the role Caribbeanist research has played within the structure and foundations of anthropology in specific places, the topics that have been important to specific Caribbeanist anthropologies, the relationships among thesevarious anthropologies, and the ways these relationships have been rooted in a broader political economy of knowledge production. This project is ongoing and has resulted in a range of publications: see Slocum and Thomas 2003, 2007; Thomas and Slocum 2008. 4. For an evocative discussion of the nuanced distinction between these two frameworks (postcolonial and post–Cold War), see Piot 2010. 5. On the relationships between postcolonial genocide and colonial violence, see Fanon 1963; Mamdani 1996; Mbembe 2001; Stein 2003. On gangs’ taking on state functions within the exceptional spaces of many urban areas, see Bourgois 1995; Goldstein 2003; Venkatesh 2002. On fear becoming a way of life, see Green 1999; see also Agamben 1998; Arendt 1951; Mbembe 2003; Taussig 1986. Of course, the 240Notes to Introduction reference to greeting death without surprise is to Scheper-Hughes 1993, and the reference to suffering as an everyday practice is to Das et al. 2001. Excellent analyses of how torture is mapped onto reconfigured bodies can be found in Feldman 1991; Klima 2002; Nelson 1999, 2009; Starn 1999. The focus on landscape can be seen in Caldeira 2000; Silber 2004. On discourses of history in relation to communal violence , see Axel 2000; Daniel 1996; Malkki 1995. On the gendering and racialization of violence, see Bourgois 1995; Sutton 1995; Trotz 2004. Finally, on human rights activism and violence, see Sanford 2004; Silber 2007; Tate 2007. 6. I am thinking here especially of Appadurai 1998; Bourgois 2001; Bourgois and Scheper-Hughes 2004; Farmer 2003; Harrison 1997; Taussig 1992b. 7. On the magic of spectacular violence in relation to state formation, see Comaroff and Comaroff 1999; Coronil 1997; Klima 2002. 8. Richard Iton would call this “apparent state” a “duppy state,” referring to the ghost that emerges when the dead are not buried properly. For Iton, the duppy state “marks the potent after life, mocking persistence, and resurgence—rather than the remission—of coloniality: the state that is ‘there and not there’ at the same time” (Iton 2008: 135). 9. Other scholars would push this origin story back even further. Irene Silverblatt (2004), for example, argues that the Inquisition—as a modern bureaucracy— worked through processes of race thinking to determine the guilt or innocence of “new Christians,” and Michel RolphTrouillot (1995) has argued that contemporary understandings of racial difference actually have their origin in the expulsion of the Moors from Europe in the eleventh century. 10. Exceptions to this general argument are, of course, Trujillo in the Dominican Republic in the mid-twentieth century and both Duvaliers in Haiti. Fidel Castro of Cuba is something of a special case in this regard, as he was, of course, opposed by the U.S. government until his retirement from formal leadership in 2006. 11. Here I am thinking in particularabout the insightful work done by M. Jaqui Alexander (1991, 1994, 1997, 2005); Partha Chatterjee (1989); Caren Kaplan, Norma Alarc ón, and Minoo Moallem (1999); Aihwa Ong (1990); Andrew Parker, Mary Russo, Doris Sommer, and Patricia Yaeger (1992); Ann Stoler (1989, 2002); and Diana Taylor (1997). For an excellent early review essay on gender and state formation, see Silverblatt 1991. More recent work includes Abu-Lughod 2004; Navaro-Yashin 2002; Rofel 1999. 12. The Caribbeanist literature on transnational migration is enormous. See Slocum and Thomas 2003 for a review and citations. 13. On black Marxisms, see Kelley 1990; Robinson 1983. On research that deals with specific sites of pan-Africanist and internationalist mobilization, see Davies 2007; Edwards 2003; James 1993; McDuffie 2006; Stephens 2005. [54.144.81.21] Project MUSE (2024-03-28 19:25 GMT) Notes to Chapter 1241 1...