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This book presents an historical account of media and catastrophe that engages with theories of biopolitics in the work of Michel Foucault, Giorgio Agamben, Michael Hardt, Antonio Negri and others. It explains how responses to catastrophe in media and cultural criticism over the past 150 years are embedded in biological conceptions of life and death, contamination and immunity, race and species. Mediated catastrophe is often understood today in terms of collective memory and according to therapeutic or redemptive accounts of trauma. In contrast to these approaches this book emphasizes the use of media to record, archive and analyze physical appearance and movement; to capture viewer attention through shock; to monitor and control bodies in economies of production and consumption; to enmesh social relations in information networks; and situate subjects in discourses of victimhood, immunity, survival and resilience. Chapters are focused on historical case studies of early photography, Nazi propaganda, colonial stereotypes, Hiroshima, the Holocaust, the Cold War and the war on terror.
Theorizing the role of disabled subjects in global consumer culture and the emergence of alternative crip/queer subjectivities in film, fiction, media, and art
After tactical media became less important, many media activist projects repositioned themselves: in the context of biopolitics they challenge the hegemony of biopower. This volume contains theoretical and empirical contributions to a conference on issues of media activism and biopolitics which has been organized by Innsbruck Media Studies in 2010. Theorists and activists describe and analyze media, whose goal is to enable resistance against regimes of biopower. The control of mobility and visibility, the biopolitics of death, the creation of virtual subjects and chimeras as well as biopolitical production are areas in which activists have intervened and gave rise to a theoretical discourse to which this volume contributes.
Global Media, Biopolitics and Affect shows how mediations of bodily vulnerability have become a strong political force in contemporary societies. In discussions and struggles concerning war involvement, healthcare issues, charity, democracy movements, contested national pasts, and climate change, performances of bodily vulnerability is increasingly used by citizens to raise awareness, create sympathy, encourage political action, and to circulate information in global media networks. The book thus argues that bodily vulnerability can serve as a catalyst for affectively charging and disseminating particular political events or issues by means of media. To investigate how, when and why that happens, and to evaluate the long-term social impacts of mediating bodily vulnerability, the book offers a theoretical framework for understanding the role of bodily vulnerability in contemporary digital media culture. Likewise, it presents a range of close empirical case studies in the areas of illness blogging, global protests after the killing of Neda Agda Soltan in Iran, charity communication, green media activism, online war commemoration and digital witnessing related to conflicts in Sarajevo and Ukraine.
In Biopolitics of the More-Than-Human Joseph Pugliese examines the concept of the biopolitical through a nonanthropocentric lens, arguing that more-than-human entities—from soil and orchards to animals and water—are actors and agents in their own right with legitimate claims to justice. Examining occupied Palestine, Guantánamo, and sites of US drone strikes in Afghanistan, Pakistan, Somalia, and Yemen, Pugliese challenges notions of human exceptionalism by arguing that more-than-human victims of war and colonialism are entangled with and subject to the same violent biopolitical regimes as humans. He also draws on Indigenous epistemologies that invest more-than-human entities with judicial standing to argue for an ethico-legal framework that will enable the realization of ecological justice. Bringing the more-than-human world into the purview of justice, Pugliese makes visible the ecological effects of human war that would otherwise remain outside the domains of biopolitics and law.
Habeas Viscus focuses attention on the centrality of race to notions of the human. Alexander G. Weheliye develops a theory of "racializing assemblages," taking race as a set of sociopolitical processes that discipline humanity into full humans, not-quite-humans, and nonhumans. This disciplining, while not biological per se, frequently depends on anchoring political hierarchies in human flesh. The work of the black feminist scholars Hortense Spillers and Sylvia Wynter is vital to Weheliye's argument. Particularly significant are their contributions to the intellectual project of black studies vis-à-vis racialization and the category of the human in western modernity. Wynter and Spillers configure black studies as an endeavor to disrupt the governing conception of humanity as synonymous with white, western man. Weheliye posits black feminist theories of modern humanity as useful correctives to the "bare life and biopolitics discourse" exemplified by the works of Giorgio Agamben and Michel Foucault, which, Weheliye contends, vastly underestimate the conceptual and political significance of race in constructions of the human. Habeas Viscus reveals the pressing need to make the insights of black studies and black feminism foundational to the study of modern humanity.
Michel Foucault’s notion of “biopower” has been a highly fertile concept in recent theory, influencing thinkers worldwide across a variety of disciplines and concerns. In The History of Sexuality: An Introduction, Foucault famously employed the term to describe “a power bent on generating forces, making them grow, and ordering them, rather than one dedicated to impeding them, making them submit, or destroying them.” With this volume, Vernon W. Cisney and Nicolae Morar bring together leading contemporary scholars to explore the many theoretical possibilities that the concept of biopower has enabled while at the same time pinpointing their most important shared resonances. Situating biopower as a radical alternative to traditional conceptions of power—what Foucault called “sovereign power”—the contributors examine a host of matters centered on life, the body, and the subject as a living citizen. Altogether, they pay testament to the lasting relevance of biopower in some of our most important contemporary debates on issues ranging from health care rights to immigration laws, HIV prevention discourse, genomics medicine, and many other topics.
A compilation of the primary texts--by Foucault, Arendt, Agamben, Badiou, and other theorists--that laid the ground for contemporary thinking about biopolitics, or the relations between life and politics.
This volume marks a new chapter in the long-standing debate between Jacques Derrida and Michel Foucault regarding argumentative methods and their political implications. The essays chart the undertheorized dialogue between the two philosophers on questions of life, death, punishment, and power—an untapped point of departure from which we might continue to read the convergence and divergence of their work. What possibilities for political resistance might this dialogue uncover? And how might they relate to contemporary political crises? With the resurgence of fascism and authoritarianism across the globe, the rise of white supremacist and xenophobic violence, and the continued brutality of state-sanctioned and extrajudicial killings by police, border patrols, and ordinary citizens, there is a pressing need to critically analyze our political present. These essays bring to bear the critical force of Derrida’s and Foucault’s biopolitical thought to practices of mass incarceration, the death penalty, life without parole, immigration and detention, racism and police violence, transphobia, human and animal relations, and the legacies of colonization. At the heart of their biopolitics, the volume shows, lies the desire to deconstruct and resist in the name of a future that is more just and less policed. It is this impulse that makes reading their work together, at this moment, both crucial and worthwhile.
The Biopolitics of Beauty examines how beauty became an aim of national health in Brazil. Using ethnographic fieldwork carried out in Brazilian hospitals, the author shows how plastic surgeons and patients navigate the public health system to transform beauty into a basic health right. The book historically traces the national concern with beauty to Brazilian eugenics, which established beauty as an index of the nation’s racial improvement. From here, Jarrín explains how plastic surgeons became the main proponents of a raciology of beauty, using it to gain the backing of the Brazilian state. Beauty can be understood as an immaterial form of value that Jarrín calls “affective capital,” which maps onto and intensifies the social hierarchies of Brazilian society. Patients experience beauty as central to national belonging and to gendered aspirations of upward mobility, and they become entangled in biopolitical rationalities that complicate their ability to consent to the risks of surgery. The Biopolitics of Beauty explores not only the biopolitical regime that made beauty a desirable national project, but also the subtle ways in which beauty is laden with affective value within everyday social practices—thus becoming the terrain upon which race, class, and gender hierarchies are reproduced and contested in Brazil.