biopolitics and race

Biopolitics: An Advanced Introduction. Of course, a police officer being put on trial is rather uncommon in these cases as they often escape indictment. The scholars whose work appears in this collection work through case studies that reveal the contingencies and intransigencies of race-biopolitics. As Butler notes, “power is already operating through schemas of racism that persistently distinguish not only between lives that are more and less valuable, more and less grievable, but also between lives that register more or less emphatically as lives.”. In opposition to these, Black activists in the Progressive era pushed for a respectability-based “advancing Blackness,” “which nonetheless made a radical counter-claim to victorious and infinite whiteness’ insistence on occupying all US social space and its future” (2017: 288). So that biopolitics entail that there is constant war between this powerful race and the individuals that go against its norms. Both Fanon (who will be contrasted with Merleau-Ponty) and Michel Foucault are used in Butler’s argument found in The Force of Nonviolence that specifically addresses racism, so more will be said about them specifically when I summarize that argument. In their writing, the future is figured through the desire for, birth of, and care of babies and children; technological and scientific speculation; and lineages of hope, risk and death. From biopolitics to bioeconomies: The ART of (re-)producing white futures in Mexico's surrogacy... Biofutures: Race and the governance of health, “This is Not America”: States of Emergency in Europe. There is also joy in blackness, a joy shaped by culturally distinctive situations.”. For more information view the SAGE Journals Article Sharing page. Sziarto KM (2017) Whose reproductive futures? We wrote the proposal for this special issue at the beginning of 2015. Thus, any ethico-political framework committed to the radically equal grievability of human lives must take it into account. They give rise to schemes that in turn give rise to stereotypes. While most of the debate has been about what exactly race is, the notion that it is a biologically essential category has been almost universally abandoned by now as scientific and philosophical discourses have continually challenged the idea of discrete racial categories. Inwood J, Tyner JA and Alderman D (2014) Remembering the real violence in Ferguson. Fears about changing demographics belie popular claims to a post-racial era, marking a fracture in white imaginations of temporal continuity. Transnationally, Malthusian imaginings of population growth haunt biopolitical discourses, echoing colonial imaginaries – Schurr (2017: 250), recalls an IVF doctor casually remarking to her in Mexico City: “Look at all the traffic – we are just too many. Sara Smith is a feminist political geographer interested in the relationship between territory, bodies, and intimacy. It is manifest in practices such as demographic data keeping and the regulations of reproductive health and end-of-life care. In her ethnographic study of assisted reproduction in Mexico, whiteness is marketed as a natural choice for family making and race is simplistically reproduced through visual assessments, Facebook ads for egg donors, and largely through queer family choices that recreate colonial stories about the geography of high and low fertility. Eric Garner’s murder is one such case. Disciplinary mechanisms of anti-Blackness and white supremacy serve as a template for global variations of the biopolitical, which, at their very core, rely on fundamentally racialized definitions of who counts as ‘human’ that have proven very durable (Amin, 2010; da Silva, 2011; Sexton, 2008; Vargas, 2010; Weheliye, 2014; Wynter, 2003). Some society journals require you to create a personal profile, then activate your society account, You are adding the following journals to your email alerts, Did you struggle to get access to this article? Part of this effort will be in resisting racial phantasms and implicit biases that inform our actions that can collectively result in these outcomes. David Garland, Introduction : The Meaning of Mass Imprisonment, ill MASS 2008] TORTURE AND THE BIOPOLITICS OF RACE 247 their twenties are under the supervision of the criminal justice system­ either behind bars, on probation, or on parole. For Schurr, Sziarto, and Wang, the future is embodied in the birth or care of a child, raising questions about the geopolitical and territorial aspects of biopolitics: is risk embodied in particular spatial locales? For West, such discourses exclude the equal worth of Black subjects from the start. Thus, race is more of a social category than a biological one. Their central argument in the essay is that though such violence enacted on trans people such as the failure to provide adequate care by medical professionals, as in the case of Tyra Hunter’s death (among many other examples of assault and/or negligence) aren’t merely transphobic. 1. The presumption of whiteness in marketing materials and discourses surrounding the global gay market for surrogacy produces an “implicitly white space as they reproduce white(r) bodies/lives more frequently than non-white lives.” Olund’s work suggests the simultaneous multiplicity of race-biopolitics, revealing complex intersections of race and gender – for instance when white soldiers were kept out of black neighborhoods to prevent rape, figured as a risk to the soldiers rather than to the women themselves. Thus: “In these instances, we see the convergence of the biopolitical logic of the historic-racial schema with the phantasmagoric inversions that occlude the social bond: what may appear as an isolated act of violence or as the expression of an individual psychopathology shows itself to be part of a pattern, a punctual moment within a reiterated practice of violence. In other words, racial difference is brought into existence through differential power relations, typically between white and black populations. We can see this in POSE fairly clearly in the second season when Blanca decides to open her own nail salon and rent a property for her business from Frederica Norman, a powerful (and white) real estate mogul. Such individuals who are most at risk of being lost often do not benefit from this advocacy: “Instead of those most in need of survival, the circulation of trans people of color in their afterlife accrues value to a newly professionalizing and institutionalizing class of experts whose lives could not be further removed from those they are professing to help. Hard workers for the most part.” Apparently, according to her, a criteria for tenancy is skin tone. It is also worth mentioning that the pandemic has disproportionately affected people of color. The most authoritative introductory text available on the theme of biopolitics. Within the philosophical literature, the dominant scholarly position is that the concept of race is a modern phenomenon (mostly in Europe and the Americas). Change ), You are commenting using your Twitter account. Yet, neoliberal applications of biomedical advances may reify structural racism by binding race to bodies of color in newly inventive ways (Krupar and Ehlers, 2016; Mansfield, 2012; Nash, 2002, 2012; Roberts, 2011; Schurr, 2017; Sziarto, 2017), through a logic of inclusion – unless and until we commit to “abolitionist” efforts that de-mystify and intervene in the systemic reproduction of racism at multiple scales (Krupar and Ehlers, 2017). Under the concept, the community becomes pathologised as victims and perpetrators requiring therapeutic intervention in order to break the cycle of dysfunction.In 'Empowering the Disposable: Biopolitics, Race and Human Development' Giorgio Shani critically engages with the biopolitics of development, some of the tools through which it operates, and the shifting categorisation and division of 'life' in racial terms and as 'marketable' and 'disposable'. Apparently it’s acceptable for tens of thousands of people to die and many orders of magnitude more to suffer. Despite three decades of feminist critique (e.g. Though these articles do not answer the durable question of racial injustice, they caution us to take care to understand what political work the future does. This spatio-temporality of race is also caught up in the ways that people and places are temporally marked as being “advanced” or “backward” in relation to science and modernity, a biopolitical move critiqued by Du Bois (1899), picked up in this issue by Olund and by Ehlers and Krupar. “Colorblind” imagery, used in an infant mortality campaign in Milwaukee to build multiracial community support, backfires by coinciding with the culture of poverty discourse, placing blame on Black parents and catalyzing resistance to the campaign. We are very grateful to all the participants in the 2014 sessions at the American Association of Geographers conference held in Tampa, Florida, including the authors of these essays, but also Julie Guthman, Joshua Inwood, Zakiyyah Jackson, Stevie Larson, and Laura Liu. The political view, according to Chike Jeffers, asserts that the meaning of race is determined by hierarchical power relations. Reflections on Food Justice, Race, and Biology, Urban political ecology I: The urban century, The politics of being sorry: The Greensboro truth process and efforts at restorative justice, Animal: New Directions in the Theorization of Race and Posthumanism, Anti-racist feminism in geography: An agenda for social action, Epigenetics and the embodiment of race: Developmental origins of US racial disparities in cardiovascular health, Making sense of political violence in postcolonial Africa, Gendered biopolitics of public health: Regulation and discipline in seafood consumption advisories, From spaces of exception to ‘campscapes’: Palestinian refugee camps and informal settlements in Beirut, Bio(necro)polis: Marx, Surplus Populations, and the Spatial Dialectics of Reproduction and ‘Race’, The biopolitics of settler colonialism: Right here, right now, Cruising the toilet: LeRoi Jones/Amiri Baraka, radical black traditions, and queer futurity, Genetics, race, and relatedness: Human mobility and human diversity in the genographic project, `Disreputable life’: Race, sex, and intimacy, The queer time of creative urbanism: Family, futurity, and global city Singapore, Contrapuntal geographies of threat and security: The United States, India, and Israel, How are they dying? As beneficiaries of racism, it is especially important for us to be aware of the structures in place and the biopolitics and necropolitics at play that result in the unequal grievability of lives within our own communities. Attending to the workings of race-biopolitics draws our attention as well to the “complexity of lived time” (Sharma, 2014: 6) that challenges common-sense notions of universal temporal acceleration under neoliberalism. We must work toward a future that comprises a break with a past that cannot be reconciled or forgiven (Eaves, 2016; Inwood, 2012). Both the Kantian and the scientific conception of the schema will be useful for our purposes. How would race factor into a notion of a schema? In what follows, I attempt to pull out of Anne Pollock’s 2012 text, “Medicating Race: Heart Disease and Durable Preoccupations with Difference”, certain aspects of Pollock’s project that I believe shed critical insights into analyzing difference specifically in the U.S. today through biopolitics. This product could help you, Accessing resources off campus can be a challenge. While some might argue that the elimination of racial hierarchy would result in the disappearance of race, Jeffers isn’t so sure because as he explains in The Cultural Theory of Race: “What it means to be a Black person, for many of us, including myself, can never be exhausted through reference to problems of stigmatization, discrimination, marginalization, and disadvantage, as real and as large-looming as these factors are in the racial landscape as we know it. The e-mail addresses that you supply to use this service will not be used for any other purpose without your consent. The articles here make clear that whiteness is about more than demographic trends, and … Bialasiewicz, 2006; McIntyre and Nast, 2011; Nast, 2011). What is particularly disturbing, as I have been alluding to, is that the LGBT community in general is no exception to the general rule here. In the entry titled “Biopower” published in the Encyclopedia of Applied Ethics, discourses and practices surrounding exercise are used as a more relatable example: “From the late nineteenth century, biopower is clearly manifested in sport and physical exercise in its various forms, both within institutions such as athletic youth organizations, athletic clubs, and gyms, and in less organized forms as sport movements or types of individual exercise. For example, Israel’s strategy of targeting Palestinian youth for stunting and debility rather than death, a form of “weaponized epigenetics” designed to neuter resistance generations into the future (Puar, 2015), is echoed in liberal form in Indian and U.S. policies targeting the “Muslim threat” through the surveillance and security apparatus (Oza, 2007). Thus, race is more of a social category than a biological one. In his research Foucault was conceptualizing the problematic of bio-power roughly Neither were the officers who murdered Breonna Taylor as she was in bed, fast asleep. Identity Politics: Journalism And Race From talk about the immigrant caravan to changing the 14th Amendment, race is a through line shaping our politics, current events and the media. We can and we must. The concept of necropolitics was first introduced and developed by Achille Mbembe and is considered an extension of biopolitics since necropower is used to dictate how someone may live or die. Please check you selected the correct society from the list and entered the user name and password you use to log in to your society website. Designing justice? It was during this period that race and gender began to be conceived as natural, or essential categories. The image of one’s body is solely negating. 1. In particular, an ever present “vulnerability to premature death” (Gilmore, 2007: 28), associates blackness with an unremarkable and inevitable “social death” intimately intertwined with the historical project of vitalism and the quest for optimization of life (Hartman, 1997; Jones, 2010; Sexton, 2011). Two years later, as we write this introduction, Donald Trump takes the office of US President. Sharing links are not available for this article. What is the role of anticipatory thinking in the biopolitics of white supremacy and anti-Blackness? History of Sexuality (The Will to Knowledge: History of Sexuality). Here, we identify two competing temporalities. We don’t have to think about how to make more babies with ART or surrogacy like you Europeans, for us the question is how to control fertility.” These anxieties hinge critically on visions of and meanings attributed to the future. On the one hand, a hopeful imagining of the future (as a “long arc toward justice”) sees biopolitical violence as exceptional or as falling away over time. Animacy refers to indeterminate state of/or between lifeness and lifelessness, a force of biopolitics. While the Movement for Black Lives articulates the centrality of anti-Blackness to United States racialization, the embedded analysis questions the global workings of empire, and coloniality: when and how do some lives and bodies matter? Available at: Vargas J (2015) Black lives don’t matter. between race, biopolitics and violence in Francophone postcolonial culture, politics and thought, considering Caribbean, African and American contexts. If race and racism continue to structure the world system today—and there can be no doubt that they do—they cannot be reduced to the domain of biology or skin color, since these frameworks have largely (though by no means entirely) receded under the hegemony of liberal and neoliberal multiculturalism. Members of _ can log in with their society credentials below, Environment and Planning D: Society and Space, University of North Carolina at Chapel Hill, NC, USA. But this problem also applies to species. In Black Skin, White Masks, Frantz Fanon writes, “I came into this world anxious to uncover the meaning of things, my soul desirous to be at the origin of the world, and here I am an object among other objects…this inferiority is determined by the Other.” He understands his position as a Black man using the body, or corporeal, schema: “In a white world, the man of color encounters difficulties in elaborating his body schema. Three, states actively adopt practices and tools of racial exclusion in concert with one another. “The notion of biopolitics has recently become a buzzword.” (Lemke 2011, 1). Lean Library can solve it. Likewise, migrants crossing the US-Mexico border were figured as sexual predators and economic leeches; never mind the securitization that contributes to the average of 362 annual deaths along the Southwest sector of the border in the last five years when crossers succumb to dehydration, exposure, violence, or other risks (United States Border Patrol, 2016). The email address and/or password entered does not match our records, please check and try again. We argue that policy, and race and racializations cannot be understood outside of, or immune to, neoliberalism. She received her PhD in geography from the University of Arizona in 2009 and is an associate professor of geography at the University of North Carolina at Chapel Hill. In service to racialized goals and bound to national imaginaries, reprosexuality “pits the ‘straight time’ of progress, development, and reproduction against a ‘queer time’ that is out of step, out of place, and, at best, productive rather than reproductive” (Oswin, 2012: 1625). "Habeas Viscus is a major contribution to the discourses of race and modern politics. In all those cases, racial power structures are concealed and are thus protected from being challenged. In Olund’s words, under present biopolitical regimes, “white spaces and futures are necessarily heteronormative, while racialized spaces and temporalities are queered” (285). Justified rage in response to the killing of Black youth demands a temporal break with the past. How does racism contribute to violence? A rich body of scholarship emerges from and counters Foucault’s (2003, 2007) articulation of biopolitics as fostering life or disallowing it to the point of death, to think through the racialized temporalities of urgency and endurance in enacting differential futures. The population based approach to race realism is contrasted with race constructivism, which argues that even if the idea of biological race is false, races have come into existence and continue to exist through cultural convention. torture helps to legitimate a new coercive biopolitics of race at a time when the United States claims to have moved beyond violent enforce­ ment of racial hierarchies. These papers remind us that, ironically, efforts to include the marginalized within the biopolitics of the human serve to naturalize and reinscribe the functioning of race rather than attacking the hierarchy of humanity that produces the uneven distribution of life and death. McKittrick K and Woods C (eds) (2007) No one knows the mysteries at the bottom of the ocean. The day will include a number of papers intended to spark in-depth discussion. Under neoliberalism, the territorial space of the West, racialized as white, appears under threat from growing populations of brown and black bodies moving across the dividing lines between zones of life and death (McIntyre and Nast, 2011). As a wider LGBT community (including its allies), we–those of us who are white in particular–must cease the biopolitical and necropolitical discourses that further marginalize the most marginalized among us by refusing to focus exclusively on our common queerness. Olund theorizes the structural logics of vice and race feeling during First World War by military and ancillary organizations through the management of soldiers’ recreation and pastoral care. For Schurr, whiteness is secured through the nuclear family, as privileged couples use assisted reproductive technologies to create children who will “naturally” belong to them through the selection of white egg donors. Temporality allows us to unpack racial biopolitics and think through how whiteness is figured in terms of urgency and generational vertigo – irrevocable generational change (Anagnost, 2008; Cole and Durham, 2008; Smith, 2013). Finally, Mary Thomas, Natalie Oswin, and Darshan Vigneswaran have been patient, generous, and thoughtful in the process of putting together the special section. Salamon points out that erasing Latisha’s race was itself a racial act. First, the future is mobilized as making urgent and pressing demands on the present, often based in anticipatory fear. A recent example of necropolitics is the way various nations handled the COVID-19 pandemic. He promises to wall out Mexican and Latin American migrants, expel or register Muslims, and restore white nationalism. How should we conceive of racism? In this thesis I will do a philosophical analysis of Foucauldian bio-power and biopolitics and aim to shed light on the ambivalences linked to these concepts. Throughout LGBT history, there are many instances of the less culturally intelligible–usually more effeminate gay men, bisexuals, and transgender people (especially if they are of color)–being further marginalized by the more intelligible–usually (less effeminate) white gay men and lesbians, but especially white gay men. To Salamon’s dismay, race was not considered a relevant factor during McInerny’s trial even though he was a known neo-Nazi. On the other, in the vocalization that Black Lives Matter, and in the indigenous re-occupation of Standing Rock, alternate futurities momentarily rupture the present tense, revealing the untenability of the biopolitical violence that undergirds this world. This was an example of a general trend “of reincorporating transgender bodies of color under a more legible sign.” In other words, Hunter’s life was reinterpreted in terms that other people unfamiliar with the particularities of trans of color life would find less foreign and easier to grasp. from Part II - Race, Science, and Nazi Biopolitics By Richard F. Wetzell Edited by Devin O. Pendas , Boston College, Massachusetts , Mark Roseman , Indiana University, Bloomington , Richard F. Wetzell , German Historical Institute, Washington DC Puerto Rican?” Blanca responds that she’s an American, to which Frederica asks “I’m sure, but where is your family from? As the articles in this issue suggest, when racism is “crucified in public only to be born again in private,” (Goldberg, 2008: 24) we must attend to how race is (re-)produced globally through biopolitical practices. Your lineage?” Right away we can see that Frederica is sizing up Blanca immediately along racial lines. Like Floyd’s, Garner’s death was caught on camera, yet the officer who killed him was not indicted. Creative research projects developed in collaboration with affected communities include a short film, “Remembering Kearneytown” (available: https://vimeo.com/115070233), and “Race and Waste in an Aluminum Town”, a play illustrating 20th century racial capitalism. The analysis presented in The Biopolitics of Race will be valuable to philosophers and other scholars or students interested in critical race theory, feminism, and queer theory. I’ve also mentioned that those transgender women who are the targets of murder and other violent acts are disproportionately women of color. The House that Race Built: Black Americans, U.S. Terrain - Wahneema Lubiano "Habeas Viscus is a major contribution to the discourses of race and modern politics. Create a link to share a read only version of this article with your colleagues and friends. A schema, according to Kant, is a conception of what is common to all members of a class. In this entry, I now must turn my attention to a consideration of race, racism and biopolitics because any social theory that does not take them into account is necessarily incomplete. In the social sciences, a schema is a mental structure that one uses to organize knowledge and guide cognition and behaviour. It also has implications for anyone working in public health, bioethics, or migration studies. The phenomenon can involve the activity of political actors exploiting the issue of race to forward an agenda. Examples of biopower are institutions that are formed to regulate and discipline human bodies such as prisons, schools, hospitals and factories, all for the overall “good” of society. Underlying these structural and discursive shifts are anxieties about the future, raising political and moral imperatives to prepare, respond and hope (Adams et al., 2009; Anderson and Adey, 2012; Braun, 2007; Cole and Durham, 2008; Edelman, 2004; Gilmore, 2007; Kobayashi, 2004; Pulido, 2012; Rose, 2001). If our obligations to others include having to judge wisely in a cultural context, then ignoring race risks missing a great deal of relevant social factors for a great many of the world’s population. If you have access to a journal via a society or association membership, please browse to your society journal, select an article to view, and follow the instructions in this box. View or download all content the institution has subscribed to. We hold these temporal concerns alongside the geopolitical intimacies of racial thinking that link together the geographies of the body, neighborhood, census tract, state, and globe (Sharpe, 2009; Stoler, 2006). This has been interpreted to mean that racism, at least as we know it today, was absent from the pre-modern world. An important question that I will consider as an entry point will be why are transgender women of color (especially black transgender women) like Candy Ferocity in the POSE narrative and Latisha King in our recent history targeted so disproportionately compared to white transgender women? Blanca answers that she’s Dominican. In the second version, in order to live, the other must die, but you yourself do not have to be the one who takes that other life.”. Bare Life on Strike: Notes on the Biopolitics of Race and Gender Ewa Płonowska Ziarek. (They weren’t even charged for her death!) How does this compare to a non-racialized body schema? Geographers and social theorists have recently begun to highlight the role of temporality in political action, exploring why and how the future is portrayed as chaotic, risky, turbulent (Amin, 2013; Anderson and Adey, 2012; Baldwin, 2016), especially as we enter the Anthropocene’s forced reconsideration of biological life (Gergan, 2016; Yusoff, 2013). A growing litany of these police killings was then given intersectional nuance by #SayHerName’s recounting of Black female, queer and trans victims who had not only been subject to violence but then omitted from the public recounting. There is a split among constructivists with one group seeing race as more political while the other sees it as more broadly cultural. Indeed, much of the literature on race and biopolitics in European political theory is located within certain discussions in critical IR theory. 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