Abstract
'No matter how seriously attacked and deranged, identity remains a keyword for contemporaneity. Political agendas and propagandas are packed full with claims and calls for new or old senses of belonging; nations and narrations abound with discourses focussed upon finding ro recuperating personal and collective memories, which might thus safeguard one's dreamy rootedness and secure location in the world. And yet, within these manifestoes lie dispersed and abjected bodies, weak and nomadic subjects which crowd the bitter arena of contemporary philosophical reflections as well as political praxis and 'vernacular' reality (CF. Kreisteva 1982; Vattimo 1999; Butler 1990, 1993; de Lauretis 1990; Bugliese 2007c) Ethnicity is another term one often encounters in the public as well as private spheres, especially in the Anglophone context. It has replaced the previous race markers in general as well as in critical parlance. And yet, it is a term which seems to be still deeply dangerous in its constructing borders of inclusion and exclusion in/out of any given community. In this view, (visible) ethnics exist insofar as they are recognized (and recognize themselves) as such in vertiginous and self-perpetuating but distorted mirror scene. What is obliterated in such positions is the obvious fact that every human being is ethnically located; of course, the term is a useful tool in the hands of mainstream, powerful groups often advocating multi-forms of marginalization (cf Knippling 1996; Yoshino 1999).' (p251)