Living through the tsunami: Vulnerability and generosity on a volatile earth

How might geographers respond ‘generously’ to a disaster on the scale of the Indian Ocean tsunami? Critical geographers and other left intellectuals have chosen to stress the way pre-existing social forces conditioned human vulnerability, and have implied that ordinary people ‘here’ were implicated in the suffering of others ‘there’ through their positioning in chains of causality. Critics have also sought to expose the bias, unjustness and inappropriateness of post-tsunami patterns of donation and programs of aid and recovery. A supplement to this mode of critique is offered in the form of a view of disasters and human vulnerability that hinges on the idea of the self as ‘radically passive’: that is, as inherently receptive to both the stimuli that cause suffering, and to the demands of others who are suffering. All forms of thought – including geography and disaster studies should themselves be seen as ‘vulnerable’ and responsive to the impact to disasters. The idea that every ‘self’ bears the trace of past disasters – and past gifts of others – forms the basis of a vision of bodies and communities as always already ‘fractured’ by disaster – in ways which resist being ‘brought to light’. This offers a way of integrating human and physical geographies through a shared acknowledgement of what is unknowable and absent. It is also suggestive that gratitude might be an appropriate response to a sense of indebtedness to others – for who we are, as much as for what we have done.     

Antinomies of generosity: Moral geographies and post-tsunami aid in Southeast Asia

The Indian Ocean Tsunami on Boxing Day 2004 generated a wave of private donations from Western countries - a paradigmatic case of generosity. However, more than a year after, a number of evaluation studies conclude that post-tsunami aid has achieved ambivalent results and that recipients of aid felt excluded from the reconstruction process, reduced to passive observers. This paper argues that there is a link between the abundance of generosity and the practices of aid: the practices of gift giving after the tsunami have developed a humiliating force for those who were at the recipient end of the gift chain, because the marketing of Western generosity by media and aid agencies reinforced those affected by the tsunami as “pure” victims, as “bare life” - passive recipients devoid of their status as fellow citizens on this planet. In a second step, the paper discusses the meta-ethics of these practices of generosity, thinking about the ambivalences inherent in bridging distance in encountering the “distant” other in our aid practices. Various forms of virtue ethics reflect this emphasis on the generous person, while neglecting the perspective of the person in need, and therefore implicitly reproduce those asymmetries of gift giving. In contrast to these conceptions, I want to argue that we need to ground our duty to help distant sufferers in their moral entitlement to be aided. This requires a meta-ethical approach that seeks a combination of a theory of justice with virtue ethics.     

Giving space: Care, generosity and belonging in a UK asylum drop-in centre

This paper examines the political negotiations which underpin the performance of charitable spaces. In particular, the paper draws upon a period of ethnographic research at a UK drop-in centre for asylum seekers to consider how notions of charity, generosity and the right to give are structured within the daily accomplishment of an environment of care. Through considering the accounts of both asylum seekers and volunteers within this site, the paper outlines how the interactions and relations brought forth in the drop-in centre served to produce a space associated with ideas of welcome and generosity. The political nature of such a space is brought to the fore when considering how practices of care and generosity within the drop-in relied upon, and actively reinscribed, normalised visions of charity, belonging and citizenship. Through highlighting moments of transgression in which positions of giving and receiving are questioned, the paper suggests that the relations of the drop-in centre may reproduce a politically passive and marginalised vision of the asylum seeker within the UK. This reading of an environment of care for those seeking sanctuary has implications for how we understand the spatial experience of asylum itself, and for how we might envision more politically attentive and ethically responsive spaces of sanctuary.     

Geographies of generosity: Beyond the ‘moral turn’

This paper questions Geographers debates about ‘caring at a distance’ and the ‘geographies of responsibility’, focussing on the treatment of the theme of partiality in ethics and justice. Debates in Geography often present partial commitments as morally or politically problematic on the grounds that they prioritize self-interest, exclusionary, and geographically restricted ways of relating to others. We outline how debates about caring at a distance and the geographies of responsibility frame partiality as a problem to be overcome. We argue that Geography’s engagements with moral philosophy are premised on faulty assumptions about the sorts of influences people are liable to act upon (one’s that privilege causal knowledge as the primary motivating force), and also flawed assumptions about the sorts of problems that academic reasoning about normative issues is meant to address (the assumption that people are too egoistical and not altruistic enough). We use the theme of generosity as an entry point to argue that partiality and finitude might be the conditions for any ethical–political project that de-centres the motivation of practical action away from the sovereign self towards responsive and attentive relations of encounter with the needs of others. Understanding generosity as a modality of power suggests a revised programme for geographical investigations of the intersection between ethics, morality and politics: one which looks at how opportunities to address normative demands in multiple registers are organized and transformed; at the ways in which dispositions to respond and to be receptive to others are worked up; and how opportunities for acting responsively on these dispositions are organized.