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Rethinking national temporal orders: the subaltern presence and enactment of the political

Published online by Cambridge University Press:  11 January 2016

Tarja Väyrynen
Tarja Väyrynen*
Affiliation:
Professor of Peace and Conflict Research and Director of Tampere Peace Research Institute (TAPRI), University of Tampere
*
* Correspondence to: Tarja Väyrynen, Professor of Peace and Conflict Research and Director of Tampere Peace Research Institute (TAPRI) at the University of Tampere, Finland. Author’s email: [email protected]
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Abstract

How the past is remembered is fundamental to the production and reproduction of postwar sovereign political power. However, Internation Relations’ (IR) explicit interest in the practices of remembrance, and particularly in time remains a relatively new one. This article seeks to show how Jacques Rancière’s discussion of temporality, subaltern history, and politics – which allows the study of parallel and enmeshing temporal universes – contributes to the IR literature on time. In this view, when speech is acquired by those whose right to speak is not recognised they can produce temporalities that disturb hegemonic representations of time constellations and reorganise the nation’s relationship to its past. The article analyses the moment of Kaisu Lehtimäki’s telling her war story in public, and understands it to be a material and symbolic event that shatters the hegemonic distribution of the Finnish postwar national history and truth.

Keywords

Temporal OrdersSovereign PowerSubaltern HistoryPolitics
Type
Articles
Information
Review of International Studies , Volume 42 , Issue 4 , October 2016 , pp. 597 - 612
Copyright
© British International Studies Association 2016 

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References

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25 The direct quotations are from the documentary film, although Kaisu repeats their content in her morning TV appearance and newspaper interviews.

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32 Rancière, ‘Ten theses on politics’, thesis 4.

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39 The narrative states that the postwar years had entailed a careful and cautious balancing act between Soviet influence and the West. The Finnish integration into the EU in 1995 was seen as a ‘return to Europe’ and to ‘European family’ of equal, free, and wealthy nations. The EU was seen to be a peace project in which Finland could easily find its place, and even take a leading role, for example in civilian crises management initiatives.

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61 Haines quote refers to a larger Deleuzian view of the ‘capitalist body’ and ‘communist body’ and their temporalities. She writes that ‘capitalist corporeality separates communist corporeality from itself, by translating the infinite and common into the equivalent and privative; it transforms time into a ticking of the clock. Communist corporeality, on the other hand, takes the form of a process distributing and redistributing the surplus of potentiality in a construction of the common, a field of equality and a domain of wealth that refuses equivalence; time becomes the very power of activity.’ Haines, Christian, ‘Corporeal time: the cinematic bodies of Arhur Rimbaud and Gilles Deleuze’, Angelaki: Journal of the Theoretical Humanities, 16:2 (2011), p. 116 Google Scholar. In my view, nationalism takes hold of the human body in a similar fashion as capitalism and produces disciplined corporeality and a linear timeframe whereas Kaisu’s performance brings into being corporeality that breaks the national(istic) order of things.

62 Rancière, ‘Thinking of dissensus’, pp. 1–17; Rancière, Disagreement, p. 32.

63 Bhabha, , ‘DissemiNation’, p. 308 Google Scholar.

64 Cf. Haines, , ‘Corporeal time’, p. 103 Google Scholar.

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67 Rancière, ‘Ten theses’, thesis 6.

68 Rancière, ‘Ten theses’, thesis 7.

69 Cf. Rancière, ‘A few remarks on the method’, p. 116.

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