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In this article, debates around ideas of childhood and disability will be engaged through the close reading of the retrospective diagnosis of a child with ADHD in an early work of German children's literature (also widely translated, including into English in 1848), Heinrich Hoffmann's poem Struwwelpeter. ADHD is one of the most widely diagnosed and medicated childhood developmental disorders of the present day. At the same time, recent debates have raised questions about the diagnostic criteria, the potential side effects and efficacy of medication, and the impact of the current political context on the diagnosis and treatment of ADHD. Drawing on Michel Foucault's classic arguments about bio-power (2008), as well as the most recent work of critical psychology on childhood developmental disorders, the article draws out both how retrospective diagnoses of ADHD and other disorders, including Autistic Spectrum Disorder (ASD), are defined by current criteria within the political context of the current psychological, cultural, and medical controversies. [ABSTRACT FROM AUTHOR]

In addition to numerous authors who dealt with this topic, such as Michel Foucault, Hannah Arendt and Giorgio Agamben, the authors in this paper want to show the observations of the Italian philosopher Antonio Negri, as well as the American political philosopher Michael Hart, who also dealt with and made a significant contribution to the understanding of this topic. Although in the paper we will refer to the above-mentioned authors, as representative representatives when it comes to the understanding of biopolitics, biopower, as well as the production of political biomass, the focus of our work will remain related to these two authors, whom we believe have even left a step further when it comes to the understanding of being as a burning issue of our everyday life in the so-called new reality. These two philosophers offered us a review of this topic in their capital work Empire, so our presentation will be primarily focused on the analysis of this work of theirs. [ABSTRACT FROM AUTHOR]

The article is a review of the documentary film "Addicted to Life" directed by Pola Rapaport. It explores the story of Marieke Vervoort, a Belgian athlete with a degenerative spinal disease who has obtained papers for euthanasia. The review delves into the complexities of euthanasia, the value of Vervoort's life, and the themes of dignity and privacy in the film. It raises questions about whose story is prioritized in the context of euthanasia and emphasizes the need for ongoing conversations about death and support for those choosing euthanasia. The text also discusses the cultural and personal implications of euthanasia, including the contributions of friends and family, reflections on life, and preparations for after death. It considers historical and cultural attitudes towards euthanasia and suicide, suggesting that a more accepting attitude towards suicide could lead to greater acceptance of euthanasia. The article concludes by discussing euthanasia as a form of defiance against biopower, a type of power that seeks to control and dominate life. [Extracted from the article]

Copyright of Revista Colombiana de Sociologia is the property of Universidad Nacional de Colombia, Facultad de Ciencias Humanas, Departamento de Sociologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Zeszyty Teoretyczne Rachunkowości is the property of Stowarzyszenie Ksiegowych w Polsce Rada Naukowa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The administration and management of life, health, and populations--or "biopolitics"--have long been a tacit concern of scholars of historic and contemporary Vietnam. Yet to date, there has been relatively little formal treatment of the constructs of biopolitics or biopower by scholars working in the field of Vietnamese studies. Noting the rich evidence for a "biopolitical Vietnam" already extant in interdisciplinary literatures, this introduction to the special issue explores the potential analytic and disciplinary payoffs of yet more focused and intentional inquiries into the politics of life across Vietnamese contexts. [ABSTRACT FROM AUTHOR]

This article examines the shifting biopolitical significance of poverty in Vietnam's post-reform period, drawing on ethnographic interviews with poor Hanoians. Concomitant with the political economic and sociocultural shifts of market transition, public accounts of poverty's nature and causes have transformed. The diminished national prevalence of poverty, rapid macroeconomic growth, and the ethos of "socialization" inform accounts that depoliticize deprivation and present it in biopolitical terms, as an inherent characteristic of some social groups. Economic and policy transformations mean that low-income urban residents navigate competing obligations under market socialism: to be as self-reliant as possible while remaining legible as legitimately deserving. [ABSTRACT FROM AUTHOR]

Copyright of Movimento (0104754X) is the property of Movimento, da Escola de Educacao, Fisica, Fisioterapia e Danca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article contributes to the discussion of the concept of ecological modernity in the context of Japanese studies. This concept generally describes modern political tactics to draw a distinction between the human and the nonhuman, reconfiguring the former's place in and relationship with the natural world. My study focuses on the human-silkworm relation and different forms of labor in the Japanese sericulture industry from the late nineteenth century to the present. Looking closely at this specific form of interspecies relationality, I explore the extent to which the physical labor of jokō (female workers) and the metabolic labor of silkworms are together controlled and maintained by political means at a national level. Revisiting Japan's ecological modernity from this perspective, I argue, helps reveal the state's exploitative attitude toward both human and natural resources in more nuanced ways. The ethical and political dimension of my genealogical work also includes an attempt to raise ecological awareness about our symbiotic coexistence, as we are ineluctably bound up or entangled with others, human and nonhuman alike. [ABSTRACT FROM AUTHOR]

According to Foucault, governments use biopower to take advantage of numerous and diverse techniques for the subjugation of bodies and controlling populations. Although he never discussed gender directly, women's bodies and natural life processes have always been sites of power and control. This paper seeks to show how Iran's recent Youthful Population and Protection of the Family Law is an example of the exercise of biopower that controls women's reproduction and denies them access to contraceptives. This is based on how women have reacted and resisted it using the social media platforms of Twitter with # حقوق_باروری (#reproductive_rights). [ABSTRACT FROM AUTHOR]

Big Tech has profoundly reconfigured societies. With their size, financial power, logics of data extraction and accumulation, social influence, geopolitical role, and accomplishments of state missions, Big Tech firms have quickly gained a reputation as "new digital governments." However, academic research (notably platform, innovation, and information systems research) is rather uncritical of Big Tech's power. In this conceptual paper, we problematize the nature, meaning, and implications of Big Tech's power by proposing an integrative framework on "biopower" (rooted in "pastoral power," biopower refers to the subtle and pervasive regulation of life in modern societies). Drawing from Foucault's work, we argue that Big Tech firms produce a new form of biopower in the digital era by virtue of their material configurations (constituted by technology, such as applications, algorithms, AI systems), which create conditions for steering people's conduct. We use the "raj" metaphor (we refer to the ruling power exercised by the British East India Company in 17th century) to characterize Big Tech's power, which we describe as the "Big Tech Raj," thus detailing the significant evolutions, extensions, and sophistication in the target, scope, relationships, and purpose of classic pastoral power. We discuss the implications of this power (in terms of possible resistance and counter-conducts) and call for more scholarly attention to them. • We analyze the nature and implications of Big Tech's power by developing a Foucauldian conceptual framework on "biopower". • Biopower, defined as the techniques used by rulers to control their population, helps understand this multifaceted power. • Big Tech produces a new form of biopower thanks to their technological configurations (applications, algorithms, AI...). • We call this power the " Big Tech Raj " in reference to the ruling power of the first company ruling a country's population. • We discuss the implications of this new power configuration for researchers, practitioners, and society. [ABSTRACT FROM AUTHOR]

Denmark underwent major changes in the 1800s and the first part of the 1900s, which affected the role of education in the lives of women. Until then, women in Denmark had primarily worked as homemakers with few academic opportunities; but from the early 1900s, home economics developed as a field of knowledge, and several schools of home economics appeared across the country. Several factors contributed to and influenced this development. Focusing on the period 1890–1940, which was particularly important to the development of this knowledge field in Denmark, we consider the interests promoting the growth of this field of knowledge, its educational content, and the contradictory meaning it had for the social status of women. On the one hand, the development of home economics contributed to turning home duties into an educational and occupational area, preparing for a welfare state making the private sphere a public matter. On the other hand, it tied women to the private sphere and prevented their influence in the public sphere.

This essay begins in the past, with the hope of developing a different way of thinking through the transformations of the present. Many commentators and media outlets have referred to the era of the Covid-19 pandemic as ‘unprecedented’, but there is nothing unprecedented about a pandemic. What seem unprecedented are the measures which have been taken to control the public, measures that have been implemented via a series of states of emergency: the exercise of medical power through the vehicle of the neoliberal state did lead to a pattern of state and society which was unprecedented in democratic states. On the other hand, and as I will argue in this essay, this relationship was certainly not unprecedented when it came to the history of the Western state in Africa. In fact, when we take the perspective of medical history and its relationship with colonial power, we can historicise more easily the transformations which have taken place during the Covid-19 pandemic. *** Image Credit: A medical officer taking a sample of blood from an inhabitant of Buruma Island, suffering from sleeping sickness. Photograph, 1965, after photograph 1902. In 1901, a severe sleeping sickness epidemic in Uganda claimed more than 20,000 lives. The first Uganda Sleeping Sickness Commission went out from the London School of Tropical medicine, the senior member was Dr Cuthbert Christy. It also included Dr Carmichael Low and Count Aldo Castellani. The album, which consists of copy photographs, was sent to Dr Poynter at the Wellcome Institute library by Professor Foster from the Department of Medical Microbiology in Uganda, in 1965. It was put together to record Foster's comments on the photographs sleeping sickness (trypanosomiasis), an infectious disease which affects the fluid of the spinal cord, causing lethargy and loss of physical function. In Uganda it was passed most virulently by the bite of the tsetse fly. Created 1965. Contributors: Uganda Sleeping Sickness Commission. Meeting (1902). https://www.lookandlearn.com/history-images/YW029102V/A-medical-officer-taking-a-sample-of-blood-from-an-inhabitant-of-Buruma-Island-suffering-from-sleeping-sickness

Cats confound clear distinctions: not least that between the human and natural worlds. As a consequence, they are prime examples of "ferality": a category of nonhuman subjects who are neither domestic, nor wild, but instead move between those realms. It is argued that that potential for movement informs particular social anxieties and debates that emerge regarding cat hunting behaviors. Drawing on the biopolitical work of Michel Foucault, in conjunction with the ethical paradox of the "predator problem," it is argued that the ethical indictment of cat predation is best understood as a consequence of cats' abilities to move across the different regulatory and ethical spaces of the home and the wild. Ferality thus functions as a means by which human ethics are brought to bear on nonhuman nature, and predation is thereby framed as an unnecessary, "unnatural," and even evil act. [ABSTRACT FROM AUTHOR]

The question of biopower, brought up by Michel Foucault, does not only concern a historical stage in the development of neo-liberal political rationality, but concerns the very question of the essence of politics, which has generated various responses since Greek thought. The laws underpinning the Kallipolis, outlined by Plato, in fact represent an early biopolitical model, which extends and develops in modernity, enshrining the priority of public health and consequently implementing an ever tighter politicisation of life. The handling of the Covid-19 epidemic in Europe and around the world opens up a new picture of biopower, fostered by the current socio-economic conditions, which reveals in democratic societies an ultimate transformation of public health and medical anthropology with unexpected outcomes. [ABSTRACT FROM AUTHOR]

In Japan, both rural studies and government policies commonly represent rural women in the same way: as oppressed within their feudalistic family farm system before the Second World War and as successfully empowered by rural democratization policies after the war. This study revisits the often unproblematized representations of the postwar success story of empowered rural women on which these accounts are frequently based. We examined rarely analysed source material of a project that is frequently referred to, the Rural Life Improvement Extension Service (RLIES). This source material consists of essays written by rural women who participated in this project, which was implemented by the US occupational forces and the Japanese state in the 1950s and 1960s, for representations of empowered rural women through the lens of a feminist reading of Foucault's biopower. Our analysis identified three subjective typifications of rural women in the essays: the New Rural Woman, the Rural Professional Housewife, and the Farm Mother. By illuminating these typifications, we show how—even in the source material of unproblematic celebratory accounts—rural women exercised unexpected agency by engaging in the changing power relations that surrounded them. The example provided by our feminine subjectivity study encourages researchers to be more careful with respect to simple celebratory narratives of empowered rural women. [ABSTRACT FROM AUTHOR]

This article explores the complexities of Marcuse's philosophical anthropology in light of Foucault's criticisms of Marcuse and the Frankfurt School. While Marcuse's theory of human nature is grounded upon a dialectical conception of essential human potentialities striving for realization, it secretes a radically plastic conception of life that undermines all anthropological essentialism. This fundamental tension between essentialist and plastic conceptions of human nature has significant implications for rethinking Marcuse's project and legacy. [ABSTRACT FROM AUTHOR]

This article addresses the question of whether Anne Lister can be considered a lesbian through a reassessment of how the modern period is conceptualized within the history of sexuality. Returning to the original texts that first defined the history of sexuality project, the article emphasized that those texts indicate that the mechanisms of biopower and identity formation based on cultural texts undergo their most significant shift in the late seventeenth and early eighteenth centuries, rather than in the late nineteenth. The formation of sexuality as a disciplinary mechanism, and identities based on it, originated in the late nineteenth century, but many of the mechanisms through which this occurred were in operation earlier. Much of what is now known about gender and sexuality in the eighteenth and early nineteenth centuries was unknown at the time that the history of sexuality project was first formulated, leading to a starker divide being drawn between the late nineteenth century and earlier periods than is warranted. This article argues that the example of Anne Lister can lead to a better appreciation of the continuities in how cultural texts shaped understandings of desire from the early eighteenth century forward. [ABSTRACT FROM AUTHOR]

An expansive understanding of ancestors is integral to the opening of imaginative spaces for religious education—particularly in university and adult faith formation settings—to grapple deeply with contexts of precarity and the hopelessness such contexts breed. More specifically, this essay considers how hauntings by one's past selves ("ontological ancestors") and by enfleshed others living in precarity can lead to sustained compassion and praxis in response to ontological terror, biopower, and necropolitics. Such hauntings are possible through continual unlearning and dislodging of one's very self through practices such as askēsis and rhizomatic identity formation. Once these practices become central, religious education can foster possibilities for honest engagements with and deep compassion for present (hopeless) realities and the experiences of bodies in precarity. [ABSTRACT FROM AUTHOR]

If we are to adequately decipher and make sense of the COVID-19 pandemic, and the ways in which large populations as well as their immune systems have responded to the virus, we ought to map the broader sociomaterial contexts in which a planetary health crisis, such as COVID-19, has been situated. Adopting a biophilosophical approach and feminist versions of Science and Technology Studies (STS), this article problematizes the virality of the war discourse and its tactical uses for the sake of biopower during COVID-19. Also, a queering lens is used to question the military metaphors deployed during COVID-19. Queering is understood in this article as to make change, and to act in a way that is disruptive of allegedly oppressive power structures. Queering seeks to expose or otherwise uncover that norms are, in fact, just limitations on a far broader set of possibilities. With the aim of exploring how critical associations can extend their response—abilities for the exploitative, authoritarian, and racist forces of biopower, the article examines the skilled practices and intra-actions of a feminist collective, FEMeeting—Women in Art, Science and Technology. Acknowledging the social relevance of a core community for acquiring immunity and its role for the future, a feminist conception of the virus played a key role in queering all kinds of anthropocentric and essentialist views by biohacking, DIY (Do It Yourself) and DIWO (Do It With Others) techniques in the actions and coproductions of FEMeeting. Of note, the war metaphor operated as a tactic for camouflaging and obfuscating the facts in the course of the pandemic. The findings reveal that paratactical commoning, which is a self-reflexive collective knowledge production in artistic and hacktivist research, emerges as a way in which political ontological potentials can be critically activated within communities of action. The feminist lenses on COVID-19, and the paratactical commoning presented in this article, are of broad interest to systems scientists to explore the ways in which biopower, and the previously unchecked war discourse and militaristic metaphors coproduce COVID-19 acquired immunity and the social injustices. Understanding not only the biology but also the biopolitics of acquired immunity to the control of COVID-19 is, therefore, crucial for systems medicine and planetary (health) care that is at once effective, resilient, foreseeable, and just. [ABSTRACT FROM AUTHOR]

Although there is little consensus on the precise reasons Japan managed to maintain a relatively low number of Covid cases overall in 2020, the Japanese government was quick to publicize their approach as a success, calling it the 'Japan Model'. Drawing on interviews with physicians working in Tokyo area hospitals during the pandemic as well as Japanese and English language media, we argue that this promotion is an example of the way nation branding is a form of biopower. Although physicians ultimately critiqued the government for its failure to implement clear public health policies, they simultaneously relied on its promotion of Japan's superior culture to rationalize publicized epidemiological successes. This paper argues that as branding works to metapragmatically frame, and then activate, messages already in public circulation, it coopts individuals to independently take up branding practices, symbolically displacing those messages from government programs. [ABSTRACT FROM AUTHOR]

Academics working in the neoliberal university embody a key tension. They enjoy substantial occupational freedoms and yet endure formidable levels of control. The two attributes are not necessarily opposed. Michel Foucault's concept of biopower explains why. Unlike disciplinary power (modelled after the prison, factory, school, etc.), biopower operationalizes significant freedoms in order to render workers productive. Studies examining how employers achieve this have several limitations that this article seeks to remedy. Biopower does not frame or subjectify employee agency but pivots it instead. I develop the concept of 'pivoting mechanisms' and illustrate its utility with respect to academic labour in the neoliberal university. This provides a more nuanced explanation of how biopower can infiltrate professional autonomy and sheds light on its troubling effects in higher education today. [ABSTRACT FROM AUTHOR]

Globally, mixed martial arts has seen a staggering level of growth in participation and fandom over the past 20 years. This paper presents the results from an immersive participant ethnography of an urban mixed martial arts gym in England's North West and the experience of some of its members. Emergent is that the practices of mixed martial arts can be viewed as acts of resistance against neoliberal norms and expectations that permeate the diverse yet everyday lives of participants outside the gym's walls. This paper applies the sociological imagination of and through the body and draws from the Foucauldian notion of biopower to discuss how, in the search for athletic solidarity, an authentic community is built and maintained around this transgressive pursuit. It is evident that a diverse range of individuals are making and remaking a space in which neoliberal norms, labels and expectations are rejected in favour of a renewed connection with the body and each other. [ABSTRACT FROM AUTHOR]

Copyright of Direito e Práxis is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article analyses Joachim Trier's Thelma (2017) through the concept of trauma, brought on by the title character's perception of her sexuality as 'deviant' and reinforced by her rigidly religious parents' efforts to tame it by force. Their symbolic enactment of bad parenting manifests itself in a form of Foucauldian biopower on the father's part and as a Kristevan monstrous-feminine attitude on the mother's. To heal from trauma, Thelma must free herself from parental control. By focalizing the narrative through Thelma's mental subjectivity and with religious and supernatural imagery, the film expresses this process symbolically rather than figuratively. [ABSTRACT FROM AUTHOR]

NGOs serving marginalized groups in the developing world often lie under heavy donor influence, so they must toe the line between compliance with and resistance against their funders to best promote the well-being of their beneficiaries. Jordanian health NGOs have grappled with these power dynamics since the 1990s when donor countries began pouring money into Jordan's private sector as part of structural adjustment. I use ethnographic data from a Jordanian HIV prevention NGO to analyze how Foucault’s (1978) theory of biopower applies to international NGO-donor relationships. I argue that the international aid chain transforms NGO staff and the populations they serve into biological subjects expected to adhere to norms set by American and European donors. Biopower manifests differently depending on donor approaches to project implementation, monitoring, and evaluation.

ÖZ: Fransız düşünür Michel Foucault bilgi üretme yolculuğunda önce özneye odaklanmış, bu amaçla dışlanmışlıkları (deli, suçlu, öğrenci, eşcinsel vb.), bunları üreten ve yeniden üreten söylemi, söylemin ilişkide olduğu iktidarı, iktidara içkin olan bilgiyi ve yine iktidarın yarattığı hakikatı açıklamaya girişmiştir. Ancak bir süre sonra rotası özneden iktidara kaymıştır. Düşünür, iktidar nedir gibi bir soruya yanıt vermek yerine iktidarın, dahası iktidar ilişkilerinin nasıllığına yanıt arar. Ayrıca iktidarı gündelik toplumsal ilişkilerde somutlaştırıp, kapatılmayı ve bu kapatılmayı sağlayan kurumlara odaklanarak iktidar ilişkilerinin dönüşümünü bize sunar. Egemenlikten disiplinci iktidara, yani gözetim toplumuna, oradan da düzenleyici iktidara (biyo-iktidar) nasıl geçildiğini tarihsel bir perspektif ve felsefi bir temelle ortaya koyar. Kapitalizmdeki teknolojik gelişmeler, iktidar teknolojilerindeki bu dönüşümü sağlayan ana itkidir. Ancak sanayi tekniklerinin yanı sıra siyasal teknolojiye, daha doğrusu iktidar teknolojisine odaklanmak gerekir. Bilgiye içkin olan iktidar ve iktidar teknolojileri, geliştirdiği söylemlerle bedene ve nüfusa yayılmakta ve neyin normal neyin anormal, neyin aynı neyin başka yada örneğin kimin namuslu kimin namussuz olduğuna karar verebilmektedir. İşte bu çalışmada Foucault’nun iktidar analizi; (iktidarın ürettiği) hakikat, (iktidarı derinleştiren, dilin desteklediği) söylem ve bilgi dolayımıyla açıklanacak ve iktidar teknolojilerindeki dönüşüm tartışılacaktır. Ayrıca Foucault’nun iktidar analizine yapılan eleştiriler ayrıntılandırılacaktır. Ana eksen ise iktidar ilişkilerinin dönüşerek ilerlediği tezi olacaktır. ABSTRACT:The French philosopher Michel Foucault firstly focused on the notion of “subject” in his journey to produce knowledge, and for this purpose he tried to explain the exclusions (mad, guilty, student, homosexual, etc.), the discourse that produces and reproduces them, the power to which the discourse relates, the knowledge related to power and the truth created by power. But after a while, his thought route has shifted from the concept of the subject to the notion of power. This thinker responds to the question of power, and moreover, of the power relations, instead of answering a question such as what is power. Foucault offers us the transformation of power relations, focusing on the institutions that provide closure. . He reveals the historical perspective and a philosophical basis of how is transferred from sovereignty to disciplinary power, from disciplinary power to surviallence society and lastly from surviallence society to the regulatory power (bio-power). Technological developments in capitalism are the main driving force behind such a transformation. So, we should focus on political technology, more precisely power technology, as well as industrial techniques. This paper which argues that power transformations (power technology) aims to analyze and discuss the power in detail in the thought and criticisms of Foucault.

In this paper I attempt to contribute to the developing field of “political philosophy of mind.” To render concrete the notion of “affective frame,” a social situation which pre-selects for salience and valence of environmental factors relative to a subject’s life, I conduct a case study of a deleterious socially instituted affective frame, which, during the early days of the COVID19 pandemic in the United States, produced individuated circumstances that came crashing down on “essential workers” who were forced into a double bind. We saw here an untenable and ultimately fatal situation that forced a choice between, on the one hand, increasing the risk of their failing to provide financial support for their family if they quit their job or reduced their hours, and on the other, increasing their risk of contracting the virus by continuing to work. The case study will thus be itself an affective frame that will bring to the fore for its readers a nexus of harmful social practices of contemporary American society. Form is reinforced by content here, as this particular affective frame brings forth a further emphasis on affect when we focus on workers simultaneously socialized into roles as breadwinners and as members of the caring professions. For those people, quitting work becomes even more difficult as they come to affirm their self-identity of being providers of affective labor for those in their care at work and of being the affective anchor of family life at home, the one who financially helps keep a roof over the heads of their loved ones as well as being the emotional backbone of the family. Hence the affective frame of “essential workers in Covid times” renders salient and affirmatively valenced their affectively laden self-image as caring helpers of those in need, at home and at work. [ABSTRACT FROM AUTHOR]

Food concerns practices with material and discursive effects on bodies, involving, at the same time, relations of power and care. The international debate has widely analysed food in terms of biopolitical technologies and ethics of care, paying particular attention to school meals. In particular, school canteens constitute physical and relational contested spaces, characterized by different rationalities and perspectives. Drawing from qualitative research carried out in Turin, Italy, this paper unpacks school food discourses and practices by analysing the coexistence and entanglements of biopower and care. Starting from the awareness of the fluidity of these categories, the paper suggests that food at school be neither connected nor reduced to a dichotomous and static view. It proposes a more nuanced understanding of food practices, in which forms of productive biopower and subversive care are deeply intertwined and it discusses how children, staff and parents daily negotiate these entanglements. [ABSTRACT FROM AUTHOR]

This article examines the biopower of non-Han bodies by considering the intersections of anthropology, racial science, and colonial regimes. During the 1930s and 1940s, when extensive anthropometric research was being undertaken on non-Han populations in the south-western borderlands of China, several anthropologists studied non-Han groups under the aegis of frontier administration. Chinese scholars sought to generate the physical characteristics of ethnic minority groups in the south-west of China through the methodology of body measurement, in order to identify forms of social and political intervention in the management of the non-Han population in wartime. This article examines the global transmission of Western social science in China, highlighting the local reception of Western racial taxonomy. Non-Han bodies were represented as a subcategory of the Mongolian/'Yellow' race through anthropometric research. The body measurements of non-Han people were used to demonstrate physical similarities between the Han and various ethnic minority groups in order to evoke a unified Zhonghua minzu (Chinese ethnicity) that embraced both the Han Chinese and frontier ethnic minority groups. [ABSTRACT FROM AUTHOR]

This article analyzes how conspiratorial knowledge and bio-power were entangled in the Polish government's discourse to undermine the 2020 Women's Strike protests against the curbing of access to legal abortion. Theoretically, it uses Foucault's "bio-power" to conceptualize both the assault on reproductive rights and the securitization of ensuing protests based on "conspiratorial knowledge," which uses conspiracy theories as a heuristic device to understand social changes. Empirically, discourse analysis is deployed to interrogate a video-recorded speech by Jarosław Kaczyński, the country's de facto leader, posted on YouTube in response to the protests. First, the article exposes how the protests are recast as a conspiracy bent on the legal, biological, and moral destruction of the Polish nation. Second, it examines how a small sample of remediations of the video by oppositional media and women's rights activists refutes the conspiratorial knowledge it promulgated. Throughout, the article also identifies the "(quasi-)cognitive" and "affective" forms of epistemic capital. [ABSTRACT FROM AUTHOR]

The desire to govern antimicrobial resistance (AMR) in animal agriculture has gained renewed prominence in the UK and international policy and practice in response to growing concern about the impact of AMR infections on human and animal health. This article adopts a more‐than‐human approach inspired by assemblage and biopolitical thinking to explore how diverse actors work to assemble a regime of governance in animal agriculture through their efforts to tackle AMR. How agricultural animals are represented and positioned in this process, and the consequences of these efforts for broader agricultural animal–human relation in UK animal agriculture is also a concern. Qualitative, empirical material is produced from documents published by government, industry organisations, NGOs and retailers. We highlight the negotiated contingencies of actions on AMR in UK animal agriculture and reflect on the limited extent to which they constitute a new front in the regulation of agricultural animals. [ABSTRACT FROM AUTHOR]

The work of Hardt and Negri offers the field of education important theoretical resources for reconceptualizing subjectivity as a site of politics. Yet recent shifts on the Left toward more articulated mobilizations, along with the emergence of new decolonizing movements that interrogate the undifferentiated character of the common, partly affirm long-standing critiques of Hardt and Negri's theses. Rather than rejecting their arguments, we should rethink their central assertions—from the starting point of decolonial theory—in a way that responds to these concerns. We argue that the notion of constituent power grounding their theorization of politics be rethought in dialogue with the ethico-political concept of obediential power (Dussel, 2008); that the "monstrous" subjectivity they propose as the mode of exodus from given forms of biopolitical production take direction from Wynter's (2006) new Human Project; and that the insurrectionary figure of the multitude be reconsidered alongside the variegated figure of insurgent cosmopolitanism (Santos, 2014). This rethinking restores to Hardt and Negri's project a more contextualized and less universalistic theory of politics, and establishes a foundation for a critical pedagogy that, beginning from an accountability to student agency, engages a form of insurgent leadership that responds to the centrality in capitalist education of the historical processes of colonial partition. [ABSTRACT FROM AUTHOR]

Copyright of Forum Pedagogiczne / Pedagogical Forum is the property of Uniwersytet Kardynala Stefana Wyszynskiego w Warszawie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)