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more interested in the nuances of what makes life liveable (and mournable). Her idea of the “precarious body”, in this sense, is cultural and political —focused on the things we do to survive, the performances we give so as to adhere to the social protocols of race, sexuality, ethnicity and ability. Agamben’s arguments about “bare life”, by contrast, are legal —his interests are driven by a will to critique and overcome the law and its function within the sovereign state. See Judith Butler, Precarious Life: The Powers of Mourning and Violence . New York

sagen hätten, aber sie wollten ihre Meinung sagen. Siehe dazu Berlin, Ira/Favreau, Marc/Miller, Steven F. (2007): Introduction. Slavery as Memory and History, S. xxii. Die Narrationen sind schlaflose historische Zeugnisse trotz allem, diskursive Spuren jener Interviewereignisse selbst, die sich in ihrer Singularität einer vollständigen Überführung in Geschichte und Geschichtsschreibung widersetzen. „[F]or the first and last time, a large number of surviving slaves […] habe been permitted to tell their own story, in their own way“, Botkin, Benjamin (1941): Vorwort zu