HOW much would he hate that, huh?? Well, no, not really, but I think the idea of applying a vaguely Derridean concept to the Grond Moister of Genealogy might be somewhat insulting. Still… if Hacking’s happy to do it, then me too! me too! (not that I claim any originality in this move.)

I’m in the midst of writing a paper, and this is bad procrastination before I get back into it. Nonetheless, I feel badly for a) no posting and b) no posting of anything actually… actual. You kids deserve more that frou-frouha. And thus: some of my minor conclusions for this paper. Nothing new, really, if you know my work, but nonetheless, I figure most of you don’t (what with my… what’s the opposite of stellar?… extraordinarily earthy publications record!).

Between biopolitics and anatamopolitics (the management of the population and the disciplining of individual bodies), Foucault’s biopower provides a rich analytical framework for denaturalising the function of medicine and locating its role in the political sphere of a normalising society. Yet for all of his understanding of how bodies are disciplined, he fails to interrogate in any detail the political and fundamentally normalising structure of contemporary phenomenological experience. Alcoff’s work has permitted us an understanding of the way that racism—so key to contemporary power/knowledge (I’ve discussed this earlier; Foucault positions racism as a technique for fragmenting the population into superrace and subrace, and thus as not simply attaching to what we might otherwise, in more everyday use, call ‘race’ but I think to a range of other ‘attributes’ including homosexuality and disability)—functions not only at the level of institutions, managing a fragmented population, or the attempt to discipline bodies to the sustaining of the ‘supperace’ and through the whittling away of (sometimes the attributes of) the ‘subrace’. It occurs and is reiterated through racialised ways of being in the world, which shape not only the interraction between people, but embodied perceptions which gain their veracity by appearing to be neutral observations of what really is.

These perceptions, then, are actually whole body experiences of the world, making it clear that the bodily reactions that may accompany racist (in Foucault’s broad sense) ‘observations’, on the part of those (un)marked as ‘super-racial’ (read white, heterosexual, cisgendered, able-bodied, male)—reactions which may include anxiety, nausea, fear and anger—are not reactions that ‘come after’ the perception, but are bound up with and constitutive of it. This demonstrates that phenomenological experience, however slippery and uncertain it is, provides a rich source for analysis of the function of power. Given the centrality of suffering to medicine’s legitimacy and function in our normalising society, the place of this phenomenological experience within the techniques of biopower needs to be considered.

Actually this isn’t the conclusion so much as the argument that gets us to considering suffering as (deep breath, potential further loss of anonymity) a somatechnic—a technique of biopower that invests embodied experience (which, no, I don’t take as separate from ‘cognitive’ experience*) alongside the well-established techniques of population-management and individual bodily discipline. If you’re all very good (or careful, or good at it) I might post some of my stuff trying to explicate the role of suffering in the circulation of power and the normalising of the ‘subracial’.

PS Do any of my (critical race, especially) readers have a response to Foucault’s configuration of racism as something that attaches more generally to the fragmenting of the population (into, I think, the normal ‘superrace’ and the abnormal ‘subrace’)? I don’t think he’s claiming that these all function in the same way, and thus that he’s trying to ‘flatten-out’ different forms of discrimination, and besides, I think there’s something significant to the fact that Nazism (which he takes as an example) wasn’t just about positioning Jews as ‘subrace’ but a whole range of other forms of ‘difference,’ including other minority races, those with disabilities and homosexuals, a configuration I think we continue to live with. I also think that characterising the fragmentation of the population that biopower enacts as racism helps us to see that race (in the narrower, more contemporary-usage sense) isn’t a neutral and naturally occurring ‘observation of the fact’. Nonetheless, I occasionally have anxieties that I’m reproducing a problematic conflation… thoughts?

*actually I suspect that I should write something soon on why I think the distinction between ‘cognitive’ or ‘rational’ or ‘conscious’ and ‘bodily’ is, well, a problematic, Cartesian-left-over piece o’ crap (which, I should add with a nod to NP, doesn’t make it any less efficacious in contemporary self-perception (and beyond.))