international ‘publics’ (the ‘international community’ and the ‘Pan-African’ community) and empowering ‘international experts’. Of course, to say that these ‘international publics’ employ the same ‘
justice making practices’ is not to say they make the same ‘
justice’, or do so under the same conditions. Here, the value of
Affective Justice’s second distinguishing feature becomes clear, as Clarke uses the theory of ‘
affective justice’ to interrogate both ‘the strategies of international
justice brokers’ and the African ‘counter
responses’; not in order to tell us what ‘international
justice’ is (or should be), but in...