{"title":"“需要在那里”","authors":"E. Carpi","doi":"10.4324/9781315624495-22","DOIUrl":null,"url":null,"abstract":"This chapter explores North-South encounters and mutual imaginations within humanitarian economies, a term I use to refer to the organised systems of assistance provision that address people affected by war and rely on their own repertory of values and norms. Based on the research I conducted in northern Lebanon (Akkar) and Beirut’s southern suburbs (Dahiye) between 2011 and 2013, it advances a critical reflection on the tension that exists between the philanthropic spirit of the humanitarian system as it is implemented in the “global South” (Butt 2002) and local and refugee responses to what I call “Southism”. The Southist intent of the Northern humanitarian system to care for, rescue, upgrade, and assist Southern settings – and that, as I will discuss later, partially transcends physical geographies combines personal affection with necessity, and collective compassion with professional aspirations. In this sense, I use the notion of Southism in a way that resonates with the “monumentalisation of the margins” (Spivak 1999, p. 170), which crystallises needs and areas of need in the global South while powerfully acknowledging the good intentionality of humanitarian workers. As such, I propose Southism both as a concept and a mode of analysis which indicates a structural relationship between different sets of providers and beneficiaries, rather than a mere act of assisting the South with a philanthropic spirit. 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引用次数: 1
摘要
本章探讨了南北双方在人道主义经济中的相遇和相互想象,我用人道主义经济一词来指有组织的援助系统,这些系统针对受战争影响的人,依靠他们自己的价值观和规范。基于我在2011年至2013年间在黎巴嫩北部(Akkar)和贝鲁特南部郊区(Dahiye)进行的研究,它提出了一种批判性的反思,即在“全球南方”(Butt 2002)实施的人道主义体系的慈善精神与当地和难民对我所谓的“南方主义”的反应之间存在的紧张关系。北方人道主义体系的南方意图是关心、拯救、升级和帮助南方的环境——正如我将在后面讨论的那样,这在一定程度上超越了自然地理,将个人情感与需要、集体同情与职业抱负结合在一起。从这个意义上说,我使用南方主义的概念与“边缘的纪念碑化”(Spivak 1999, p. 170)产生共鸣,它明确了全球南方的需求和需求领域,同时有力地承认了人道主义工作者的良好意图。因此,我提出的南方主义既是一种概念,也是一种分析模式,它表明了不同提供者和受益人之间的结构关系,而不仅仅是一种以慈善精神帮助南方的行为。具体来说,作为一种分析模式,南方主义的基础是一种先入为主的观念,即南方被剥夺了权力,无能为力,同时将“全球南方”巩固为北方赋权、问责和能力的关键象征性资本。在某种程度上,我认为南方主义是东方主义的一种特殊形态(Said 1978)。赛义德的理论旨在捕捉西方对东方的态度、意识形态和想象的历史和特征,并进一步提出东西方/南北政治地理的问题,我利用南方主义来加强我们的研究
This chapter explores North-South encounters and mutual imaginations within humanitarian economies, a term I use to refer to the organised systems of assistance provision that address people affected by war and rely on their own repertory of values and norms. Based on the research I conducted in northern Lebanon (Akkar) and Beirut’s southern suburbs (Dahiye) between 2011 and 2013, it advances a critical reflection on the tension that exists between the philanthropic spirit of the humanitarian system as it is implemented in the “global South” (Butt 2002) and local and refugee responses to what I call “Southism”. The Southist intent of the Northern humanitarian system to care for, rescue, upgrade, and assist Southern settings – and that, as I will discuss later, partially transcends physical geographies combines personal affection with necessity, and collective compassion with professional aspirations. In this sense, I use the notion of Southism in a way that resonates with the “monumentalisation of the margins” (Spivak 1999, p. 170), which crystallises needs and areas of need in the global South while powerfully acknowledging the good intentionality of humanitarian workers. As such, I propose Southism both as a concept and a mode of analysis which indicates a structural relationship between different sets of providers and beneficiaries, rather than a mere act of assisting the South with a philanthropic spirit. Specifically, Southism, as a mode of analysis, is underpinned by a preconception of the South as disempowered and incapable, while cementing the “global South” as the key symbolic capital of Northern empowerment, accountability, and capability. To some extent, I think of Southism as a peculiar configuration of Orientalism (Said 1978). By departing from Said’s theory which aimed to capture the history and character of Western attitudes, ideologies and imaginations towards the East and by further problematizing West-East/North-South political geographies, I draw on Southism to enhance our