Human Rights and the Political: Insurgent Citizenship at the Aboriginal Tent Embassy, Canberra, Australia 1972-

按照汉娜·阿伦特的观点，拥有权利的权利是属于一个政治共同体的权利，在这个共同体中，一个人的意见是重要的，一个人的行动是有效的。该项目将研究土著等边缘化群体如何通过叛乱公民的实践来制定权利。在这种背景下，该项目将解决一个实际和概念上的悖论。实践悖论涉及如何最好地理解以澳大利亚土著帐篷大使馆的斗争为例的人权政治。澳大利亚原住民主权运动始于1972年，当时几名年轻的土著男子声称代表土著民族在国会大厦前建立了一个大使馆。在这次示威中，一个政体的固有局外人（土著人民）主张了他们在现有公民权实践中所没有的权利。人权通常被视为我们作为人类所享有的普遍权利，而不管我们是否属于某一特定政治团体。但帐篷大使的示威似乎颠覆了这一常识：抗议者既坚持自己在澳大利亚政体中的“外国人”地位，又表现得好像自己是一个主权原住民国家的公民，以此来展示他们作为人类的普遍权利。概念悖论由此产生，并与阿伦特的权利观所引起的悖论有关。阿伦特在1948年《世界人权宣言》发表后不久，对人权的困惑进行了先见之明的分析，似乎表明，只有凭借公民身份，我们才能拥有任何权利。在两次世界大战之间的欧洲，无国籍者发现自己正处于需要援引其人权的境地。然而，他们实际上是没有权利的。因此，阿伦特主张唯一真正的人权是拥有权利的权利。但这就引出了一个问题：在什么意义上，那些失去权利的人（由于被排除在公民身份之外）可能会主张拥有权利。该项目将通过考察阿伦特对权利的分析如何在当代政治理论的三种范式中得到发展来解决这一悖论，这些范式体现在塞拉·本哈比布（法兰克福学派）、乔治·阿甘本（海德格尔学派）和雅克·朗西<s:1>（后马克思主义）的工作中。该项目将分析内部外部人士援引人权来参与叛乱公民行为的语言和做法。语言的研究将探究什么能被说出来。它将通过调查阿伦特的权利观以及它在当代政治理论中是如何被解释的来做到这一点。对实践的研究将探讨可以做些什么。它将调查以帐篷大使为代表的反叛公民战略及其对他们所反对的公民实践的影响。政治理论家的专业话语和社会运动的政治行动主义将被视为广义政治思想（“政治”）的不同方面，而不是严格区分理论和实践，而广义政治思想是政治理论反映的适当对象。将在堪培拉举办一个讲习班，邀请土著活动家和学者参与该项目。主要成果将是一本单独撰写的专著和一本共同编辑的书（与澳大利亚国立大学的Shino Konishi），包括一个贡献章节和共同撰写的介绍。

Following Hannah Arendt, the right to have rights is the right to belong to a political community in which one's opinions are significant and one's actions are effective. This project will examine how marginalized groups such as indigenous people enact the right to have rights through practices of insurgent citizenship. In this context, the project will address a practical and a conceptual paradox.The practical paradox concerns how best to understand the politics of human rights exemplified in the struggle of the Aboriginal tent embassy in Australia. The movement for Aboriginal sovereignty began in Australia in 1972 when several young indigenous men claimed to establish an embassy in front of Parliament House on behalf of the Aboriginal nation. In this demonstration, immanent outsiders to a polity (indigenous people) claimed a right that they did not have within existing practices of citizenship. Human rights are commonly viewed as universal entitlements that we have as human beings irrespective of our membership in a particular political community. But the demonstration of Tent Ambassadors seem to reverse this common sense: the protesters demonstrate their universal entitlement as human beings by both insisting on their status as 'aliens' within the Australian polity and acting as if they are citizens of a Sovereign Aboriginal Nation.The conceptual paradox follows from this and concerns the paradox that Arendt's notion of the right to have rights gives rise to. Arendt's prescient analysis of the perplexities of the rights of man, published just after the Universal Declaration of Human Rights in 1948, seemed to show that it is only by virtue of citizenship that we have any rights at all. In inter-war Europe, stateless people found themselves in precisely the situation in which they needed to invoke their human rights. Yet they were effectively rightless. Consequently, Arendt claimed that the only true human right is the right to have rights. But this leads to the question in what sense those who become rightless (by virtue of being excluded from citizenship) might claim the right to have rights. The project will address this paradox by examining how Arendt's analysis of the right to have rights has been developed within three paradigms in contemporary political theory, exemplified in the work of Seyla Benhabib (Frankfurt school), Giorgio Agamben (Heideggerian) and Jacques Rancière (post-Marxist).The project will analyse the languages and practices through which immanent outsiders invoke human rights to engage in acts of insurgent citizenship. The study of languages will inquire into what can be said. It will do so by investigating Arendt's conception of the right to have rights and how it has been interpreted in contemporary political theory. The study of practices will inquire into what can be done. It will investigate the strategies of insurgent citizenship exemplified by the Tent Ambassadors and their impact on the practices of citizenship they contest. Rather than distinguishing sharply between theory and practice, the specialized discourse of political theorists and the political activism of the social movements will be treated as different aspects of generalized political thinking ('the political') that is the proper object of reflection of a political theory of politics.A workshop will be held in Canberra to engage Aboriginal activists and scholars in the project. The main outcomes will be a sole-authored monograph and a co-edited book (with Shino Konishi, ANU), including a contributing chapter and co-authored introduction.