Blog Events & Symposia

Support the Troops: A Response

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Rounding off this week’s symposium on Support the Troops: Military Obligation, Gender, and the Making of Political Community, Katharine Millar responds to commentaries from Mirko Palestrino, Pinar Bilgin, Cian O’Driscoll, and Ellen Martin and Chris Rossdale.

To begin, my immense gratitude to Pinar Bilgin, Cian O’Driscoll, Ellen Martin, Mirko Palestrino, and Chris Rossdale for their close reading, sharp observations, and thoughtful engagement with my work. It’s an intimidating pleasure to have scholars whose work I so value, and whose insights to which I’m indebted, discuss the book. They’ve given me a lot to think about which, over ten years into this project, is a real gift.

Much of the perceptive (and generous) commentary offers a push to clarify and (re)consider what the book does or does not do, does or does not include, and how its insights might be extended to related phenomena. Not unlike the intro to the forum, there are (at least) two ways of approaching this discussion.

The first, I think, is fairly formal answer about scope conditions, and the ambitions of the book to empirical and analytic generalizability. As the reviewers, note, the account of the “fracture” of the liberal military contract, and subsequent politics of supporting the troops, isn’t meant to be empirically generalizable beyond the US and UK. Likewise, I attend only to mainstream and elite discourses; I don’t include the perspectives of serving military personnel, or less organized resistance to the obligation to support the troops.

There are also several entailments of my argument the book doesn’t consider because, following its own logic of inquiry, it can’t. This is because, analytically, I’m interested in the problem that “support the troops” discourses work to solve: the legitimation and normalisation of citizens’ participation in collective violence for/by the state. Liberal democracies encounter a particular spin on this problem, as ideological commitments to autonomy, liberty, and equality sit uneasily with the expropriation of citizens’ time, labour, and lives in the form of military service. But all states encounter a version of this quandry; even in liberal democracies, “support for the troops” doesn’t manifest mechanistically or uniformly. And my account of “supporting the troops” is pitched at the level of a broad discursive formation, and the conditioning of social intelligibility, rather than an interrogation of the intentionality and experiences of “support” of specific individuals. (This latter is incredibly interesting; a discourse analytic approach just can’t get there).

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Refusing to Support the Troops

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The last but not least in our commentaries on Katharine Millar’s Support the Troops: Military Obligation, Gender, and the Making of Political Community (with a reply by Katharine to follow tomorrow). Ellen Martin is a PhD candidate in the School of Sociology, Politics and International Studies (SPAIS) at the University of Bristol. Her research is critiquing military power in Britain, with a particular focus on the ways in which the British public diversely perform militarism in their everyday spaces. She is interrogating the discourses employed by military charities to question how these organisations contribute to making war and violence possible. She is also exploring how the British public engages with these discourses, and militarism more broadly, because the ways in which militarism manifests as normal and desirable to British people is central to its operation. With the aim of interrogating and destabilising military power, her research contributes to ongoing conversations in feminist IR and Critical Military Studies. Chris Rossdale is Senior Lecturer in Politics and International Relations at the University of Bristol. They write about social movements, rebellious politics, and militarism and state violence, including in Resisting Militarism: Direct Action and the Politics of Subversion. They are interested in the relationship between political struggle and critical theory, and their current research considers the arms trade within the context of police power and abolition and explores the contested political status of ‘rebellion’ in the contemporary era.

Support the Troops opens with an anecdote about the small town in Canada where Katharine Millar grew up. In 2001 Canada deployed forces to Afghanistan, and a number of enlisted young men from the town found themselves unexpectedly sent to war. Their families gave out yellow ‘support the troops’ ribbon magnets for local people to put on their cars. Millar recalls her parents, sceptical of the intervention, navigating the expectations accompanying the ribbon and its awkward invocation. They displayed the ribbon out of some sense of obligation and genuine care for the local boys overseas, while being uncomfortable with its implications, and seemingly content to let the ribbon disappear once the temperature had fallen.

The book does the impressive job of taking these quotidian gestures of solidarity and tying them to the imperial violence at the heart of the liberal social order. Taking a particular but persistent social discourse, it traces the historical emergence of an imperative that has become central, even foundational, to liberal politics. Elegantly and incisively, Millar shows the workings of the discourse as it has diffused through and become a standard of legitimate speech within contemporary political life. ‘Support the troops’ emerges as a “gendered, racialized logic of violent political obligation” (167) that is ideally positioned to manage civilian anxieties following the end of conscription, while carefully transferring questions of complicity and empire into expressions of care and solidarity within the state. The discourse conceals the harms of war while awkwardly reproducing the liberal community. Making its argument with clarity and force, and showcasing the power of rigorous feminist poststructural analysis, the book is a landmark intervention in scholarship on liberalism, war and violence.

Millar lays a particularly important challenge for anti-war politics. While many expressions of the imperative to ‘support the troops’ are delivered with a clear desire to promote wars, the book shows that the discourse is also central to anti-war politics. As demonstrated by their calls to ‘support the troops: bring them home’ and ‘support the troops, not the war’, opponents of contemporary wars are compelled to frame their opposition in terms of support for the troops. Drawing on her extensive study of discourse from newspapers, state documents and NGO websites, Millar argues that almost half of the incidences of the support the troops discourse in the UK and US come from an anti-war position. It emerges as an apparently necessary element of attempts to criticise wars, in a manner that reveals the discourse as a condition of intelligible political speech and reasonable dissent. If you want to speak politically, you must support the troops; if you don’t support the troops, you’re not a meaningful part of the political community. The problem here is that ‘support the troops’ is an inherently martial discourse. It reproduces the troops as the ideal citizen, solidifies the martiality of the liberal order, and reproduces the hierarchy between ‘our’ troops and others suffering in war (often at the hands of ‘our’ troops). In this respect, anti-war politics faces a trap: frame opposition to wars through support for the troops, and so reproduce the liberal martial order even in the midst of opposing a particular war; or don’t, and be expelled from the terrain of reasonable political speech.

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Which Troops, What Support?

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The third commentary in this week’s symposium on Katharine Millar’s Support the Troops: Military Obligation, Gender, and the Making of Political Community, from Cian O’Driscoll. Cian is Associate Professor in the Department of International Relations at Australian National University. His principal area of research is the intersection between normative international relations theory and the history of political thought, with a particular focus on the ethics of war. His published work examines the development of the just war tradition over time and the role it plays in circumscribing contemporary debates about the rights and wrongs of warfare. These themes are reflected in his two monographs: Victory: The Triumph and Tragedy of Just War (Oxford, 2019) and The Renegotiation of the Just War Tradition (Palgrave, 2008). Cian has also co-edited three volumes and his work has been published in leading journals in the field, including International Studies Quarterly, the European Journal of International Relations, the Journal of Strategic Studies, the Journal of Global Security Studies, Review of International Studies, Ethics & International Affairs, and Millennium. He was the Principal Investigator on an ESRC project entitled Moral Victories and was a 2019 ISRF fellow. Cian is also currently the Chair of the International Ethics section of the International Studies Association.

Kate Millar’s Support the Troops is one of those books that leads you to look at the world in slightly different way than you did before. It offers a very rich account of how the StT discourse mobilises and sustains a very particular vision of civil-military relations—with implications for how we understand the nature of the modern liberal democratic state. I won’t summarise the book here, however, or even engage it in any direct way. Rather, what I want to do is think with it, extend it, and use it as a generative platform from which to reflect on four matters that are perhaps best described as orthogonal to Millar’s interests.

Seeing Both Sides

The first is the story of Willie Dunne. We don’t really meet anyone like Willie Dunne in Support The Troops, primarily because he’s fictional, after a fashion, but also because he doesn’t (straightforwardly) come from the US or the UK, which are the main sites for Kate’s analysis. Dunne, you see, is a character in Sebastian Barry’s celebrated novel about Irish soldiers serving in the British Army in World War One, A Long Long Way.  

Though fictional, Dunne’s story is rooted in the history. Dunne was one of 200,000 Irishmen—many of them of green, nationalist background—who responded to the call made in August 1914 by John Redmond, the leader of the Irish Parliamentary Party in Westminster, for the men of Ireland to fight for the British Army in Europe. “I say to the government that they may withdraw every one of their troops from Ireland,” Redmond had declared. “I say that the coast of Ireland will be defended from foreign invasion by her armed sons, and for this purpose armed nationalist Catholics in the south will be only too glad to join arms with the armed Protestant Ulstermen in the North.”[i] Over 30,000 Irishmen would subsequently die on the Western Front in the service of the British Army. Dunne would not die in Flanders; a different fate awaited him. He would be among the soldiers who happened to be home on furlough in Dublin in April 1916—a significant date in Irish history. In the wrong place, at the wrong time, he found his leave terminated early, as he was redirected by the Crown to Dublin City centre to put down by force what would later come to be known as the Easter Rising.

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The International in Support the Troops

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The second commentary in our ongoing symposium on Katharine Millar’s Support the Troops: Military Obligation, Gender, and the Making of Political Community. Pinar Bilgin is a professor of International Relations at Bilkent University, Ankara. She is the author of The International in Security, Security in the International (Routledge, 2016) and Regional Security in the Middle East: A Critical Perspective, 2nd ed. (Routledge, 2019). www.pinarbilgin.me

“Support” has emerged as “the new service” following a moment of disconnect with the troops in the UK and the US, we learn from Kate Millar’s book, Support the Troops. How about other parts of the world that apparently experienced no such disconnect? Support the Troops makes no claim to explain what happens outside the US and UK cases. But I wonder if, by missing aspects of the international, we’re missing a part of the condition of possibility of all this? In what follows, I will consider the international that has allowed for “support” to emerge “as the new service” in some parts of the world, even as others continue to serve and support in some other parts of the world.

Millar acknowledges that “StT discourses—almost uniformly—fail to engage with the international” in that Iraqi, Pakistani, and Afghan civilians killed by the wars are rarely mentioned” (175). But then, inter-state wars do not exhaust the international. The author also considers the colonial background. “These states— the US, UK, and others with pervasive support the troops practices, notably Canada and Australia—are also unified by their status as colonial states”, she notes (177). Indeed, following Tarak Barkawi’s argument in Soldiers of Empire, colonial military relations have shaped post-colonial military relations. Yet again, post-/colonial relations do not exhaust the international.

The international in Support the Troops can also be located in post-World War II relations between ‘Europe’ and ‘non-Europe’. When I write ‘Europe’, I refer to Western Europe and North America as the geographies that are put at the centre by those who are carriers of this particular way of relating to the world (Bilgin). Support the Troops underscores the self/other dimension of relations between the ‘Europe’ that left militarism behind and ‘non-Europe’, which seems to fail to do that, when it remarks that

The good story of liberalism is reinforced by the “bad story” of militarism, which align in their understanding of a stark differentiation between violence and formal politics: militarism occurs when something goes wrong with the institutional and normative separation of the civil from the military” (24).

But then, how did militarism come about in ‘non-Europe’?

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Yellow Ribbons, Stickers, and Poppies. Is It Time To Support the Troops?

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The first commentary in our symposium on Katharine Millar’s Support the Troops: Military Obligation, Gender, and the Making of Political Community (Oxford, 2022). After the author’s introduction yesterday, we turn to Dr Mirko Palestrino. Mirko is Lecturer in Sociology in the School of Politics and International Relations at Queen Mary, University of London. He researches the sociologies and politics of time and temporality, experiences and narratives of war, theories and practices of military victory, and the embodied politics of military training and deployment. His work has appeared in journals such as International Political Sociology and the Journal of Political Ideologies.

This post and all others in the symposium are also collected for easy reference here.

I walk past Islington Green in North London while on a break from writing this post. My mind is off, wondering, trying to disconnect from work. And yet, I cannot help but notice the multitude of poppy wreaths still adorning the war memorial in the park. Why are poppies still around, eight months past Remembrance Sunday? Why do I run into them now, while writing about Support the Troops? Carelessness of the municipality? Just old, plain serendipity? Perhaps so. Not if we follow Millar’s (2022) argument all the way through though.  

For Millar, poppies, yellow ribbons, bumper stickers, charities’ billboards, military ads, etc. are not simply the expression of heightened militarism or signs of an increasingly militarised society. Rather, they epitomise ‘support the troops’: a recent, yet dominant, discourse marking a transformation in ‘the normative structure of civil-military relations in the US and UK, as well as Western liberal democracies’ (p. 3). Supporting the troops is the new (necessary but not sufficient) condition for political membership and belonging, as well as “good” masculinity and personhood.

While the traditional social contractarian logic underpinning liberalism posited military service as a key condition for good citizenship (and masculinity), in the age of distant and forever wars fought by professional armies, the good liberal subject is “only” asked to support the troops, not to fight alongside them. Support, in a nutshell, ‘is the new service’ (p. 146). Islington Green’s poppy wreaths and other similar artefacts are a tangible reminder of these dynamics. In fact, they are the stuff that makes this shift possible in the first place.

Through a remarkably rigorous discourse analysis of an impressively vast corpus of sources, Millar demonstrates that ‘support the troops’ (StT) is much more than a catchy slogan or political invitation. ‘[S]upporting the troops’, she explains, ‘goes beyond what we might typically think of as militarism… it actively constitutes normative citizenship, the boundaries of the political, and the socially intelligible’ (10). Understood as discourse – or ‘discursive martiality’ (see pp. 35-36) – StT emerges as a thick bundle of social relations that are constitutive of political communities, gender norms, and normative expectations around the use of violence.

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Support the Troops: Military Obligation, Gender, and the Making of Political Community

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A new book symposium launches today, in which guest contributors consider Katharine Millar’s Support the Troops: Military Obligation, Gender, and the Making of Political Community (Oxford, 2022). Katharine is an Assistant Professor in the Department of International Relations at the London School of Economics. Her broad research interests lie in examining the gendered cultural narratives underlying the modern collective use of force. Her on-going research examines gender, race (particularly whiteness), militarism, and contemporary populism(s); gender and cybersecurity; and the politics of hypocrisy. Dr. Millar has also published on female combatants, gendered representations of violent death, military and civilian masculinity, and critical conceptions of militarism. Support the Troops won the 2023 Canadian Political Science Association Prize and received honourable mention in the 2023 LHM Ling First Book Prize from the British International Studies Association.

Commentaries will follow all this week, with a rejoinder from Katharine at the end.

There are two(ish) stories to tell about my recent book, Support the Troops: Military Obligation, Gender, and the Making of Political Community. Both are true. The first is the fairly classic identification of a social scientific puzzle. A variety of surveys show that in the years following the invasions of Iraq and Afghanistan, some reasonably large portion of citizens of the invading coalition states regularly thanked military personnel for serving in wars they themselves opposed. On its face, that seems surprising – a new iteration on the social scientific preoccupation with why people act inconsistently (or, if you like, though I wouldn’t put it this way, irrationally).

The second story is about being a teenager in rural Canada at the time of the invasion of Afghanistan. I watched the deployment of enlisted young men and the sudden, accompanying proliferation of yellow ribbons and calls to “support the troops” (StT). Back then, I was upset by the idea that to care for people you knew, you had to sign off on a war against people far away. From the perspective of the present, I see how our social relations were inflected by the war, as love for specific deployed young men, and concern for their families, came to be expressed in the display of symbolism assimilated to support for the military. Those practices arguably provide a fairly simple response to the first puzzle. People support the troops because they feel they should, because they love and care for military personnel, because they live in community. People support the troops because it seems right.

That last bit brings me to another, perhaps less salutary story (story three? story 2.5?) about the framing of my argument. When I began the research that would become the book, academic and policy experts were politely skeptical that “supporting the troops” was interesting or important. As with people in my hometown, it seemed obvious to them that, in the context of a contested war, people would support the troops. In their reading (note how I’m sneaking the alternative explanation in early), supporting the troops was just an epiphenomenon of the unpopularity of the war in Iraq. In hindsight, the iteration of normalized morality of supporting the troops across my Canadian hometown and my professional academic context in the UK speaks to the hegemony and blurry, transnational boundaries of StT, as well as its entanglement with liberal democracy. At the time, though, I was just mad. And a significant motivation for the project became establishing that “supporting the troops” mattered as a distinct socio-political phenomenon in its own right.

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The Ideal International Institution: A Response

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The concluding post from the author herself, drawing our symposium on The Ideal River to a close. Dr Joanne Yao is Senior Lecturer in International Relations in the School of Politics and International Relations at Queen Mary, University of London. Previously, Joanne taught at Durham University and the LSE, where she completed her PhD in 2017. Joanne was also one of three editors of Millennium: Journal of International Studies for Volume 43 (2014-2015) and is currently a member of Millennium’s Board of Trustees.Her research centers on environmental history and politics, historical international relations, international hierarchies and orders, and the development of early international organizations. The Ideal River is her first book; Joanne’s next project focuses on the history of Antarctica and early outer space exploration.

One question that repeatedly comes up from readers of this book is about its disciplinary identity. On the one hand, this is one of the book’s strengths – it seems to shapeshift across disciplinary boundaries and some of the central conclusions, particularly on the desire to control nature as a marker of a Western-led (imposed) modernity, might have been arrived at from a variety of different disciplinary starting points. On the other hand, this question puzzles me since the book is self-consciously situated in International Relations which is a clear path-dependent consequence of the intellectual riverbeds my own thinking has flown through. Perhaps what they wish to know is how did someone who started her academic life with the ‘Great Debates’ of IR end up contemplating the physical and metaphysical river (especially since I might have gotten ‘here’ more quickly and eloquently from elsewhere). But like all aspects of social and political life, we don’t get to re-run the experiment, and so this book is here, with its IR-warts and all. 

But aside from my own intellectually situatedness, this book is a work of IR because, alongside the three rivers, international institutions are also pivotal characters in my story. Perhaps starting from IR, this point is obvious, and I felt the harder sell was to illuminate my three rivers as worthy protagonists in a story about international order. For this, I might have neglected my other characters. 

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Romancing the River

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We now approach the end of our symposium on Joanne Yao’s The Ideal River.

This last commentary is from Dr Ida Roland Birkvad. Ida is a Fellow in Political Theory in the Department of International Relations at London School of Economics and Political Science (LSE). Her research engages with questions related to international political theory, histories of imperialism, and non-Western agency in International Relations.

She previously wrote for us on Judith Butler in Norway.

Two years after laying the foundation stone for the Sardar Sarovar Dam in 1961, India’s first Prime Minister Jawaharlal Nehru proclaimed that hydroelectric dams were the ‘new temples of India, where I worship’ (Yao 2022, 205). Charting the length of the country’s postcolonial history, this infrastructural project of unprecedented scale and ambition was originally conceived of by Nehru’s deputy, Sardar Vallabhbhai Patel, in the years immediately following independence. In 2017, more than seventy years later, the network of dams horizontally spanning over half of India’s interior landscape, following the Narmada River from the state of Madhya Pradesh to the coast of Gujarat, was finally completed.

The romantic flourishes of Nehru’s characterisation, tying rivers and their taming to the spiritual realm, constitutes my starting point for this book symposium. In the following, I place Joanne Yao’s luminous charting of the emergence of environmental politics through the erection of 19th century river commissions into conversation with Dalit and anti-caste critiques of the collusion between Romantic thought, elite politics, and Brahmanical supremacy in the context of the Sardar Sarovar Dam development. Indeed, while Yao’s The Ideal River might seemingly focus rather exclusively on the role of Enlightenment rationality in the taming of the river, I argue that her book allows us to glean the dynamic relationship, at times mutually constitutive and at times in mutual contestation, between Enlightenment thought and the role of the other intellectual movement of modern history, namely Romanticism, in environmentalist thought. 

Displacing an astounding 245 villages and submerging 37,555 hectares of land, the Sardar Sarovar Dam has caused immense debate and uproar, intensifying especially from the late 1980s onwards when its erection began on a mass scale (Rao 2022). However, the grandiose nature of the size and scope of the dam was from the outset rivalled only by the resistance movement forming to stop it. Taking shape in the late 1980s, the Narmada Bachao Andolan (NBA) consisted of a broad coalition of adivasis (India’s indigenous population), farmers, environmentalists, and human rights activists. Organising to both resist the expansion of the dam, as well as to mitigate the consequences for the people whose lives were disturbed and uprooted by it, the NBA constituted one of the largest political resistance movements of its time. Its tactics included rallies, marches, hunger strikes, and perhaps most spectacularly the action of jal samarpan, in which activists stood neck-deep in the river, demonstrating their willingness to drown rather than to leave their lands (ibid.). 

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What Difference Does a River Make?

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Post #5 in our symposium on Joanne Yao’s The Ideal River, from Dr Giulia Carabelli. Giulia is a lecturer in Sociology and Social Theory in the School of Politics and International Relations at Queen Mary, University of London. She is interested in affect theory, nonhuman agencies, and social justice. Her current research project, Care for Plants, explores the shaping of affective and intimate relationships between humans and houseplants during the Covid-19 pandemic.

There are three protagonists in The Ideal River: the Rhine, the Danube, and the Congo. We meet them at different times in history when they become crucial agents in the (re)making of international orders. These three rivers illustrate different yet analogous processes of intervention aimed at domesticating what escapes human control (nature) to establish order as a matter of “progress”. As Yao argues, the taming of rivers exemplifies the “fulfilment of the Enlightenment promise that humanity stood together as masters over nature”, which is rooted in an unquestioned “optimism toward international progress” (186). The Rhine is the “internal European highway”, the Danube “the connecting river from Europe to the near periphery” and the Congo “the imperial river of commerce” (10). From the outset, the book sets expectations for nonhuman actors to take centre-stage in the recounting of history and to reveal their obscured roles in the development of global (human) politics. My reflections thus aim to discuss how the book foregrounds nonhuman agencies and to advance an argument for centring care and love to appreciate the potentially disrupting roles of rivers in reshaping political imaginaries, which become more and more urgent as that optimism towards human control flails.

1. The image of the river

I start from the cover of this book; an image taken by NASA/USGS Landsat 8 depicting the Mackenzie River in Canada. From above, this river is rendered through solid shades of blues, browns, and greens. This river does not flow. Similarly, when we imagine rivers on a two-dimensional map, they appear as homogeneous streams, whose ability to connect and serve human settlements we value. Such rivers become boundaries, obstacles, or opportunities to facilitate the movement of people, goods and capital, while ignoring their much more complex life as eco-systems in a constant process of change. These static representations of rivers, so instrumental to human life and its “progress”, become protagonists of the historical conferences discussed in the book. These rivers are ideals of what a river can become when understood as precious, yet disposable, resource.

Rivers on maps are what humans have long attempted to tame, because, as Yao discusses, to exercise control over nature ultimately proves, and provides, human progress. It drives and tests advancement in technology whilst gratifying the assertion of moral superiority. Clearly, this perspective results from thinking “human” and “nature” as dramatically different whereby the former is always standing above the ‘Other’; and to tame the Other for the sake of progress. The history of global politics, as shown vividly in this book, can be framed as the history of taming rivers. This is also the history of human faith in science and technology as the desperate attempt to prove that rationality is what sets us above all other species. It is the history of “transform[ing] irrational nature and society into economically productive and morally progressive units of governance” (200). 

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Unmaking Property: The River as Amniotechnics

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Day four in the Disorder symposium on Joanne Yao’s The Ideal River, where we are joined by Dr Ida Danewid, who has visited with us before.

Ida is Lecturer in Gender and Global Political Economy at the University of Sussex. Her first monograph, Resisting Racial Capitalism: An Antipolitical Theory of Refusal, is forthcoming with Cambridge University Press. Ida’s research interests are in anticolonial political thought, Marxism, and intellectual history. Her work has previously appeared in Third World Quarterly, Millennium, European Journal of International Relations, International Political Sociology, Security Dialogue and with the Black Mediterranean Collective.

The Kariba dam.

Lake Kariba would soon become a river. The dam would become a waterfall. And miles away, the Lusaka plateau… would become an island.

In The Old Drift, Namwali Serpell writes about the history of colonialism in southern Africa and its global ripples in the present. Told as a story about three families (European, African, and Indian) and spanning three generations, the novel centers around the Zambezi river and the adjacent Kariba dam that transforms the currents of the river (its “drift”) into hydropower. Originally commissioned by the British controlled Federation of Rhodesia and Nyasaland (now Zambia, Zimbabwe, and Malawi) in the 1950s, the dam was built at a place well known to Dr. Livingstone and countless other colonial explorers. (As Serpell notes, “This is the story of a nation—not a kingdom or people—so it begins, of course, with a white man.”) Throughout the novel, Serpell cleverly uses the dam as a symbol of empire, enclosure, and extraction. When the book finally ends, the dam has burst and flooded its surroundings. As the great Zambezi flows freely again, Victoria Falls in more than one way. 

I was reminded of Serpell’s novel when I read Joanne Yao’s breathtaking new book The Ideal River: How Control of Nature Shaped International Order. Straddling historical sociology, international theory, and environmental politics, Yao explores the relationship between empire and the control of nature, or what some scholars have recently termed hydrocolonialism. Focusing on the 19th century projects to domesticate three different rivers—the Rhine, Danube, and Congo—Yao examines how the mastery of wilderness was central to the rise and development of the modern/colonial world system. The dream of the ideal river, it here turns out, drifts straight through the heart of empire.

Yao’s immediate focus is on how and why this desire to domesticate the wild became such a central tenet of the imperial standard of civilization. She frames this as a story about the Enlightenment and its commitment to ideas of linear progress, order, rationality, and science. By following the river upstream, she demonstrates how European empires saw the “failure” to conquer, improve, and control nature as a sign of “barbarism” and, thus, as “being too close to nature.” Colonialism, Yao explains, unfolded as a project of eliminating “the barbarity of swampy disuse.” Over time, this mission would come to engulf the globe, ranging from “the floodplains of the Arno River… to the wetlands of the Danube delta and the megadams of the Indian subcontinent and American West.” This desire to master nature has remained a central tenet of coloniality, despite the formal end of empire. In the mid mid-20th century, many newly independent states in the global South chose to showcase their rising power and status precisely through the control of rivers and construction of megadams. Today, the quest for green and renewable energy forms part of yet another attempt to plunder and domesticate the wild.

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