Foucault's Concept Research Articles

Shahid Nadeem’s Play Dara and the Distortion of the History

The present research paper explores the text of the play Dara written by Shahid Nadeem from the power-knowledge nexus perspective. The researcher finds that the play depicts that history represented by the ruling class is fabricated, which presents historical heroes as villains and villains as heroes. The researcher analyzes Shahid Nadeem’s play Dara to see how the historical character of Aurangzeb Alamgir is represented in the play. It is a commonplace to look at the emperor Aurangzeb Alamgir as a devoted Muslim who indulges his time to serve Islam. However, the researcher finds that the play questions this representation of Aurangzeb Alamgir in the history books and redefines him as a fanatic and extremist who use religion to take revenge on his brother and who shook the very spirit of Islam. The researcher uses Michael Foucault's concept of history, power, and knowledge. History is not linear, history is not what is told through textbooks and media; history is buried and there is a need to dig the buried truth. The findings of this research show that Shahid Nadeem presents two ideologies by his play, the Sufi image of Islam and the fundamentalist image of Islam. He brings the forgotten hero on the stage of the theatre. Nadeem questions and exposed the nexus of power and knowledge.

Embedded finance: the shadow banking system, sovereign power, and a new state–market hybridity

ABSTRACT With the rise of the shadow banking system, a new form of state–market hybridity has emerged, challenging existing monetary approaches to financial stability. A stable financial system today has essentially come to depend on a stable shadow banking system. Central banks are in the process of adapting to this new development. To secure the logic of laissez-faire market liberalism, the sovereign must resort to unprecedented measures and radically intervene in the financial markets. This new form of state–market hybridity forces central banks to provide ample reserves, to act as a dealer of last resort, and to give shadow banking actors access to their balance sheets. Such policies, however, produce new contradictions and fragilities. Based on Foucault's concepts of sovereignty and security, this paper argues that in today's world, the rationality of the laissez-faire security dispositif has become flanked by the rationality of sovereignty to a much greater extent than previously. Without losing its dominant status, the security dispositif is currently adapting so as to operate in crisis mode based on a post-laissez-faire rationality. The repo crisis of 2019 has demonstrated that central banks are still in the process of searching for ways to handle this new constellation.

Prophets, pastors and profiteering: exploring external providers’ enactment of pastoral power in school wellbeing programs

ABSTRACTThis paper explores the governance practices that external providers of school wellbeing programs employ in their contribution to the subjectification function of education. In neoliberal times where this ‘game’ of subjectification has become more open, governmentality scholars have been challenged to provide more robust insight into how discourses permeate individual subjectivities. In response, we draw on recent theorising of Foucault's pastoral power concept and a resulting analytic framework of four interlinked practices to explore external providers’ endeavours to ‘shepherd’ students, teachers and parents in the practices and responsibilities of personal wellbeing. Our data revealed that discourse tension and conflict emerges within school communities’ increasingly ‘messy’ pastoral terrain. In conclusion, we suggest that more empirical and theoretical insight into actors’ resistance and agency within the pastoral power landscape of schools offers a vital contribution to our understanding of external providers’ influence on education policy and enactment.

Storytelling Philosophy and Self Writing—Preliminary Notes on Elena Ferrante: An Interview with Adriana Cavarero

In this interview, Italian feminist thinker Adriana Cavarero discusses the complexity of Elena Ferrante's narratives. Connecting Cavarero's storytelling philosophy and Foucault's concept of self writing, the exchange between Cavarero and the young scholar Isabella Pinto shows how the materiality of Ferrante's identity emerges from the philosophical landscape of the "narratable self" and the "relationality in a concrete situation," thereby establishing a new "pact with the reader." Furthermore, the interview shows how Italian feminist thought can be used to reread literary tradition, to critique academic methods of transmission of knowledge, and to criticize the subduing effect of social networks on writing the self.

‘WAS GLÄNZT, DAS SIEHT’: MECHANISMS OF SURVEILLANCE AND OPPRESSION IN HERTA MÜLLER'S DER FUCHS WAR DAMALS SCHON DER JÄGER

AbstractThis article focuses on the recurring themes of surveillance and oppression in Müller's novel Der Fuchs war damals schon der Jäger. Using Foucault's concept of the panoptic gaze, as well as art historian W. J. T. Mitchell's idea of the ‘hypericon’ as theoretical frames, it examines how Müller relies on the disruptive force of shiny details to expose and denounce mechanisms of surveillance and oppression in her novel. As implied in the novel's leitmotiv ‘Was glänzt, das sieht’, all things that shine and glitter help reveal the haunting effect of being monitored and threatened by the intrusive tactics of the Securitate, Romania's notorious secret police under Ceauşescu's dictatorial regime. By drawing attention to Müller's verbal imagery, and more specifically to the symbolic meaning which she grants to shiny, fragmented details in her novel, this article's aim is also to demonstrate how this procedure is yet another literary and aesthetic strategy used by Müller to further shatter and condemn totalitarian ideologies in her narratives.

Negotiating Disruption in Carolyne Adalla’s Confessions of AIDS Victim and Wahome Mutahi’s The House of Doom

Increased intellectual interest in the body at the level of lived experience has heightened awareness of bodies as vulnerable entities with the potential to sicken and suffer. Examining the body through artistic responses to the AIDS crisis gives a glimpse of the tensions and connections between the conceptual -theoretical body and the material-lived body for AIDS crisis underscores the embodied experience of reality and is therefore subversive of its constructions in discourses power relations. Corporeal representations of AIDS (disease) in literary fiction tends to problematize this social construction as texts engage in exposing inherent fallacies and stereotypes prevalent in social political and economic milieu of the texts through articulating the existential tensions concomitant with the illness. This papers sets out to analyze the mediation of existential disruption by characters in the two novels under study. Through Foucaultian concept of the care of the self and de Certeau’s heterological thinking, the paper advances the thesis that Carolyne Adalla’s Confessions of AIDS Victim and Wahome Mutahi’s The House of Doom provide spaces for the diseased subjects to pursue a quest for existential meaning to transcend the disruption and meaningless wrought on their lives by AIDS.

THE DISPOSITIVE OF LIFE: ZYGOTES, EMBRYOS AND FETUSES IN REPRODUCTIVE POLITICS

Questions about what is when it begins, and when it must be protected are central to the debates about abortion, contraceptive methods, assisted reproduction techniques, and other related issues. The objective of this paper is to examine the technoscientific developments that have led to these questions, and to consider the cultural impacts of these debates. To address this, secondary sources were used to create a compilation of specialized literature. The development of intrauterine visualization technologies and genetic narratives, which have become part of popular culture, were analyzed as visualization and enunciation regimes that are part of a complex dispositive of life. By recovering this Foucaultian concept, this article characterizes the ways in which images and narratives about zygotes, embryos and fetuses, represented as synonyms of life, circulate freely forming a network of knowledge/power that modulates bodies and subjectivities. It is concluded that the concept of “life”, as we understand it today, isa construction developed throughout the twentieth century, nourished by elements of technoscience, but reproduced in circuits that transcend those fields.

As políticas culturais como um campo de governo: artistas empreendedores de si

Este artigo apresenta alguns aspectos da obra do pesquisador inglês Tony Bennett (1988, 1998, 2008, 2011) sobre as políticas culturais e os circuitos artísticos. O autor adota o conceito de governamentalidade, proposto por Foucault (2016), e sugere que o encontro da estética pós-kantiana com o pensamento liberal, no final do século XVIII, criou condições para que as artes e a cultura passassem a ser vistas como um campo de governo. Essa tendência é visível no desenvolvimento das políticas culturais, especialmente a partir de meados do século XX e, mais recentemente, na difusão do conceito de economia criativa. Em seguida, a proposta é avançar sobre o pensamento de Foucault (2008), especialmente sobre as noções de empreendedorismo e capital humano. A hipótese é que um dos fatores que faz dos circuitos da arte um foco de interesse na sociedade atual é a maneira como os artistas investem a própria vida na criação de suas obras. Com isso, multiplicam-se grupos de interesse, que lutam por melhores condições de trabalho e políticas públicas. Por outro lado, corre-se o risco de que as redes se fechem em seus próprios circuitos, fragmentando o campo cultural. O desafio é fazer com que as artes e a cultura se transformem, de fato, em um bem comum, que faça parte do cotidiano da população.

Foucault's concept of illegalism

AbstractThis paper reconstructs Foucault's concept of illegalism and explores its significance for his genealogies of modern punishment and racial formation. The concept of illegalism, as distinct from illegality, plays a double role. It allows Foucault to describe a ruling class tactic for managing inequalities and also to characterize an important vein of resistant subjugated knowledges. The political project of the prison is linked to a new crime policy that does not so much aim to repress illegalisms as to manage them differentially. This practice of differential management, which arises in the 18th century, produces a primary split along class lines between two types of illegalism—an insight that has a certain resonance with Edwin's Sutherland's concept of “white collar crime.” Foucault's investigation of a third category of “infralegal illegalism” sheds light not only on the genealogy of the category of delinquency but also on his genealogy of racial categorization. Finally, Foucault argues that a genuinely radical critique of modern society must address the “need” organized political power has for the illegalisms from which it purportedly seeks to protect society. Against this practice of differentially managing illegalisms, Foucault seeks to reactivate a subjugated problematic that might open up questions about the transformative possibilities of illegalism today.

FOUCAULDIAN INFLUENCE ON THE LITERARY MOVEMENTS IN THE TWENTIETH CENTURY

Purpose: This research paper is an attempt to investigate Foucault's concepts of power relations and knowledge and their impact on modern society. The study will explain Foucault's influence on the Historical movement and Cultural materialism. By Focusing on Foucauldian reading of Power and knowledge, Historical movement and Cultural materialism were able to conceive the historical events and their role to generate a mature society.
 Methodology: Power relations and knowledge are prevalent concepts of Foucault vastly argued today. These two concepts have been examined by many critics from different views, but this paper tries to study power relations and knowledge from Foucault's view. These two concepts are closely related to Historical and Cultural materialism movements and they have a huge impact on them. In this context, data have been collected by using the library and documentary method.
 Findings: Foucault's period exposed a lot of events. Foucault in a certain period his writings and researches were responses to Althusser's ideological ideas. Foucault's researches have a vast impact on other thinkers in which many types of theses researches in contemporary age deal with issues that Foucault involves in his works. He has dealt with social, political and economic issues. This study helps us to find solutions for many issues at present. Foucault has focused on the significance of the past and relate to the present. For him, without the past, we cannot understand the present. Therefore, the new historicists were admired and inspired by him because they have been focused on the importance of the past to create the present.
 Implications: Foucault has criticized the dictatorship governments that tried to separate the past from the present. Individuals were oppressed and subjected to the dominant policies of the tyrant governments but Foucault as critic and theorist through his writings could relate the past to the present and how positively affect the society. He can affect and lead individuals to the safe side by resisting the tyrant apparatuses running by the governments.
 Novelty/Originality of this study: This study has explored the Foucauldian concepts of power and Knowledge and its influence on society. It will enable the reader to have ample knowledge of how Foucault was able to create an active society that can revolt against oppression and domination. This study will help grant the readers a wide variety of knowledge of such society and how they can demand their rights.

The Data-Based Self: Self-Quantification and the Data-Driven (Good) Life

The Data-Based Self:Self-Quantification and the Data-Driven (Good) Life Natasha D. Schüll (bio) The reason you begin tracking your data is that you have some uncertainty about yourself that you believe the data can illuminate. It's about introspection, reflection, seeing patterns, and arriving at realizations about who you are and how you might change. —Eric Boyd, self-tracker the capacity to amass, store, and analyze data drawn from the physiological, behavioral, and "geolocational" experience of individuals is growing at an exponential rate and spreading to an ever-wider range of social domains.1 In the "datafication" (van Dijck 2014) of everyday life, big data enthusiasts see a new and important opportunity: to transform areas of life typically known through their qualitative aspects into quantitative variables that can be measured and mined for hidden correlations and patterns. Such data, they argue, promises to yield objective insights into and answers for individual and social problems, increase our rational and predictive power, and provide new forms of self-determination. Yet many scholars are skeptical of these promises, highlighting the ways in which digital quantification technologies "permeate [End Page 909] and exert power on all manner of forms of life" (Iliadis and Russo 2016, 2). Those who base their criticisms in Michel Foucault's work on modern forms of power tend to approach datafication from one of two angles: some draw on Foucault's early conception of disciplinary power (1977), focusing on the insidious surveillance capacities of data-tracking technologies (Ruckenstein and Schüll 2017); others draw on his later conception of biopolitics (2010), focusing on the way that population metrics are mobilized to regulate society—and, in particular, how quantification serves a neoliberal governmental rationality that accelerates the withdrawal of the welfare state from citizens' lives (Ruckenstein and Schüll 2017). Scholars working in a political-economic vein emphasize the "asymmetric relations between those who collect, store, and mine large quantities of data and those whom data collection targets" (Andrejevic 2014, 1673), as well as the ways quantification and algorithmic analysis alienate us from our own practical reasoning, intuition, and understanding of ourselves (Smith and Vonthethoff 2017). Selves are "sliced and diced into decontextualized parts, and bought and sold" (Neff and Nafus 2016, 62). Many invoke Deleuze's (1992) idea of a control society and the dividual—a subject divided into ever more granular bits so that it may be sorted into and tracked through multiple data sets with the aim of algorithmically steering its behavior (Ruckenstein and Schüll 2017). Running through these varied criticisms is the claim that datafication decomposes the person: as this special issue suggests, we are becoming persons without qualities. Particular deployments of algorithms, artificial intelligence, and other technologies of quantification work against human agency and self-image, such that we are treated—and treat ourselves—as "uniform, averaged, smoothed out" (Davis and Scherz, this issue, 4). This essay does not run counter to this criticism so much as obliquely, seeking to explore a space between the poles of boosterism and readymade critique, entertaining the idea that data tracking and quantification might serve as aids to self-understanding and new forms of living. [End Page 910] A conceptual entry point is found in the distinction that Foucault drew between technologies of power, "which determine the conduct of individuals and submit them to certain ends or domination, an objectivizing of the subject," and "technologies of the self," through which individuals perform "operations on their own bodies and souls, thoughts, conduct, and way of being, so as to transform themselves in order to attain a certain state of happiness, purity, wisdom, perfection, or immortality" (1988, 18). The case of contemporary self-tracking, in which individuals monitor and make meaning of their own everyday "data exhaust" via sensor-laden devices, smart-phone apps, data-visualization software, and analytical algorithms, provides an ethnographic entry point. The popular Fitbit wristband, which tracks daily steps, is just the best known of an ever-expanding array of devices and apps for monitoring productivity, mood states, and mundane aspects of life such as sitting, chewing, and even breathing (Schüll 2016b). While self-tracking could certainly be characterized as self-surveillance...

Approaches to the life and influence of the Austro-American sports physician Hans Kraus (1905-1996)

The Austrian physician Hans Kraus was a central figure in the founding of the American fitness movement. His life and work are to this day almost unknown both within the Austrian scientific community and to a broader public.Kraus was born in Trieste in 1905 and obtained a doctorate in medicine from the University of Vienna in 1929. Subsequently he trained as an orthopedic surgeon at the Vienna General Hospital. After the annexation of Austria into Nazi Germany in 1938, he flew to the United States and worked at the prestigious Columbia Presbyterian Hospital (now the New York Presbyterian Hospital). His field of research was the physical performance and fitness of the American youth. At the beginning of the 1950s Kraus noted enormous deficits compared to the European youth. This attracted much public attention and led to significant public health interventions such as the founding of the "President's Council on Physical Fitness and Sports". This council should encourage the American population to engage in physical activity. In addition, Kraus gained great prominence as one of John F. Kennedy's doctors. On the occasion of his death in 1996, the New York Times described him as the "originator of sports medicine in U.S.". This study has two goals: Firstly, it will outline the migrant biography of Hans Kraus based on the work of Susan Schwartz (2005). Secondly, approaches for the classification of the scientific work of Kraus in the cultural history of fitness and physical enhancement will be presented. The theoretical background to this is Foucault's concept of biopolitics. The knowledge gained by physicians such as Kraus is interpreted as knowledge of power, which has a disciplining and regulating effect on the body and the population.

Foucault's philosophy in And I and Silence by Naomi Wallace

This paper aims to interpret both the female
 characters in Naomi Wallace’s play And I and Silence (2011), Jamie and
 Dee’s desire to be free and their resistance to power within the framework of
 Michel Foucault's Discipline and Punish (1975). Emphasizing concepts
 such as power, freedom, and resistance, Foucault advocates that nobody is out
 of power for there exists no place absent of power. Furthermore, it is
 impossible not to mention freedom wherever there are power and resistance where
 freedom exists. Wallace introduces her audience to two female characters who
 had been convicted of different crimes and then met in prison. Jamie is African
 American while Dee is a white American woman. Both women dream of making a good
 life together after being set free. The moment that they do get released, they
 deem that they have gotten rid of disciplinary power, and are free. However,
 both of them begin to resist as they encounter power again. Characters who feel
 the power much more as they resist eventually accept that power is everywhere.
 They commit suicide in order to find freedom, regardless whether or not it is
 an exact solution. As a result, Wallace effectively reveals the American power
 system through her avant-garde play. Wallace's characters, moreover, are
 dramatic instances of Foucault's conceptualization of power, freedom, and
 resistance. 

Constructing the Discourse of Marginalised Ethnic Community in Rai's Fire Cares not its Birthday Anniversary

The decade of 2010s is very crucial in literary creation, particularly poetry writing in Nepali literature because the trend of writing shifted to the representation of marginalised people and their “culture as whole way of life” (qtd in During 2). Mainly the indigenous poets are concerned to the issues of marginalised indigenous people. Bhupal Rai's collection of poem Fire Cares not Its Birthday Anniversary falls in the same trend that deconstructs the cultural discourses of the state power and reconstructs the discourse of the indigenous people. In this context, this study aims to find out the issues of cultural discourses in the poems that the poet resists against and reconstructs a new body of knowledge, i.e. a counter discourse of marginalized. In the same way, it attempts to unfold how he resists against the existing body of cultural discourses and reconstructs the discourses from the perspective of marginalised people. Similarly, this study aims to analyses the logical reasons of redefining and reconstructing the existed ruling groups' body of knowledge. The interpretive method has been used to analyses the texts. For this, Foucault's concept of power/discourse has been applied as a theoretical tool. This research article gives the insights to see the interwoven power relations in social practices and construction of knowledge.

Urban topologies of epistemic change: the zoo and the heterotopia of the map

ABSTRACT By tracing the history of maps of the Zurich Zoo since its inception in 1929, I enquire how ideas about human-animal relations in an urban context have changed. Linking Foucault's concept of the heterotopia with the ordering power of space allows to see that a map does more than show the way to one's favourite animals in a zoo. I suggest that the map can be understood as a necessary element in creating a heterotopia, an ‘other space', contributing more to visitors’ ideas about the zoo than generally assumed. Underlying the Foucauldian concept are endeavours to juxtapose several incompatible emplacements in one real place. These can be understood as efforts to accomplish an illusion that allows to reify the respective model of the zoo that each map pretends to illustrate. The maps aim to create an apparent ecology of proximities between animals and humans, and between the urban and the wild. All in all, the maps offer both a layout for human-animal relations and an instructive account of them, as depicted and imagined by the zoo authorities.

From sovereign to subject: Applying Foucault's conceptualization of power to leading and studying power within leadership

This article uses Michel Foucault's conceptualization of power to rethink how power operates within leadership relations. Foucault (1980:220) defines power as a “a structure of actions, bearing on the actions of those who are free.” This idea is explored, noting how it differs from much leadership theorizing which defines power in terms of a leader's position or personal characteristics. Foucault's assertions that “power is everywhere” (1988, 12), that it is relationally based and is best perceived through its effects are examined. We identify implications for researching power from this perspective, including the appropriateness of methods capable of mapping social, historical, and institutional dynamics. We offer four analytic strategies: beginning from power's outcomes, investigating points of resistance, proactively identifying hidden dynamics and attending to networked alliances. Insights generated from this approach highlight the contingent, ephemeral nature of power and help explain the indeterminacy leaders often experience when wielding it in practice.

Postcolonial Hermeneutics: Concepts and Contribution to Understanding Socio-Religious Problems in Southeast Asia

Scrutiny of unequal power-relations between the “East” and the “West” in politics, culture, economy, and various aspects of life is the concern of postcolonial studies. Foucault's concept of power is central in postcolonial theory with which Edward Said is celebrated for his dismantling of Orientalist views. Postcolonial literature, likewise, has contributed to the growth and development of postcolonial criticism. The first objective of this article is to give a brief overview of different terms attached to the word “postcolonial”, i.e. postcolonial literary criticism, postcolonial literature and postcolonial theory, since these terms enrich one another theoretically. The second objective is to discuss postcolonial hermeneutics as a reading tool to examine various mundane practices in Southeast Asian postcolonial society. The purpose is to achieve a balanced, reciprocal exchange of perspectives while providing legitimacy for alternative interpretations to the hegemony shown in “Western” discourse. Citing traditional ways of conflict resolution and eco-friendly land management as examples, this article concludes that postcolonial reading may shed light on how socio-religious conflicts, hybrid experiences of faiths, and other social practices operate and get their respective meanings in postcolonial countries across Southeast Asia.

Nurses' attitudes towards support for and communication about sexual health-A qualitative study from the perspectives of oncological nurses.

To explore nurses' articulations of support and communication regarding sexual health with patients. Sexual health is adversely effected by cancer and various oncological treatments. Patients' often have the experience that healthcare professionals do not talk about sexual health. Semi-structured interviews were conducted with seven nurses in Southern Sweden. Content analyses were made, inspired by Foucault's concepts of power, discipline and normalisation. SRQR checklist was used. Patients' sexual health had low priority in the oncological clinic from the perspective of nurses. The medical logic directed nurses' articulations about sexual health towards a physical view, understood as sex, and sexual problems, which could be treated pharmacologically. Further, nurses articulated a sexual norm that sex belongs to young people and younger persons in permanent, monogamous and heterosexual relationships. This norm-governed nurses' inclusion and exclusion of patients in communication about sexual health. According to nurses, most patients did not mention sex, but some patients challenged the clinic's norms. Assessing sexual health problems, nurses often engaged other professions and thereby became gatekeepers for patients' options for getting help. From the perspective of nurses, nurses' support and communication regarding sexual health with patients with cancer diagnosis were relatively absent and had a low priority in an oncological clinic. Overall, the nurses had the power to set the agenda about patients' sexual health in the oncological clinic. The clinical gaze became a disciplinary technique that tacitly defined by whom, in what way and how sexual health could be articulated in an oncological clinic. By illuminating nurses' preconceptions, thoughts and actions in relation to cancer patients' sexual health, the results invite practitioners to reflect upon and discuss the challenges, opportunities and limitations in providing inclusive and supportive sexual health care to cancer patients.

Why We Are Failing to Understand the Societal Impact of Artificial Intelligence

Why We Are Failing to Understand the Societal Impact of Artificial Intelligence Lorena Jaume-Palasi (bio) ON THE NATURE OF ARTIFICIAL INTELLIGENCE Artificial Intelligence (AI)—algorithmic systems—comprises technologies the world is still trying to understand in their essence, in order to assess their impact and risks. Nation-states and international organizations are reviewing existing laws in the public and private sectors, human rights, and ethical norms with regard to legal gaps in need of regulation. Every week a new example showcases how the current order is unable to harness the effects of this technology on human beings.1 And every second week a new "ethical" code seeks to present principles to fill a gap that public opinion fears has been opened by this technology. To a certain extent, the sense of a normative gap is justified, since the current approaches fail to understand what artificial intelligence is. The manifestation of this technology into services and products is leading to scrutiny and evaluation of AI from a very individualistic human or consumer rights perspective. However, the products and services derived from AI are not equal to its nature. AI and algorithmic systems do not understand individuals. Conceptually, they represent ideas of the social. The way they compute and classify patterns is relational. Algorithms categorize people in fine granular groups. The [End Page 477] identity of individuals is no longer relevant. Personalization may be perceived by the user as the technical procedure for individualization, but technically, personalization is relational: it is the classification of this individual into a very specific collective of similar people. It does not necessarily become clear to the human concerned that he or she is being classified into a collective that may not be part of the conventionally known social categories in a society. Personalized advertisement and "microtargeting" may give the impression that marketing is addressing potential consumers individually, based on information about the preferences of the individual. But technically the individual is being assigned to various categories shared with many other individuals. The connection of all these categories results in an intersectional profile encompassing more categories than the usual ones such as age, gender, and social status; and that profile is equally shared by many other individuals. This level of granularity and intersectionality is easy to confuse with individuality. The technical and conceptual mechanisms are counterintuitive and not tangible. As a result, assessments of AI tend to focus on detecting individual damage and human rights abuses, although problematic algorithmic systems primarily discriminate against collectives without detecting individual damage.2 This is a classic effect when it comes to assessing the impact of infrastructure. The effects of the shape, standards, and rules of infrastructure mediating the flow of resources, mobility, or telecommunication can only be detected with a structural overview of the system. In this view, infrastructure is the physical Foucaultian dispositif to distribute power, create the conditions for societal inclusion or exclusion, and shape the space of a society. Michel Foucault's concept dispositif has also been translated among others as apparatus. In his interview "Confessions of the Flesh," he defined the term as a thoroughly heterogeneous ensemble consisting of discourses, institutions, architectural forms, regulatory decisions, laws, administrative measures, scientific statements, [End Page 478] philosophical, moral and philanthropic propositions—in short, the said as much as the unsaid. Such are the elements of the apparatus. The apparatus itself is the system of relations that can be established between these elements. (Foucault 1980, 194) The mobility infrastructure in a city determines the way its citizens access its geography; the infrastructure fosters or demotes inclusion. The streets in a suburb in the United States with roads but no sidewalks shape the mobility of its residents differently than the streets of Amsterdam with sidewalks, bicycle paths, and roads. Pedestrian traffic lights that have very short green intervals may generate more fluid car traffic, but they certainly present a challenge for older pedestrians. Artificial intelligence is a new form of infrastructure. It is not a product; it is immaterial infrastructure. AI is technology that standardizes and automates processes. Everything that is a process implies a certain system and a set of standards, which can then be formalized in mathematical language...

Peristiwa Teater Tu(M)Buh Sebagai Konstruksi Politik Tubuh

ABSTRACT Body politics is often stigmatized in the context of community and government institutions, such as the military, hospitals, prisons, etc. This study shows the body politics in different contexts. This study reads the theater phenomenon that gave birth to the body's political form in the context of theater with the focus of case studies of process Tu(m)buh by Tony Broer's. The application of Tony Broer's theater work differs from that of other theaters, the idea of the body's political construction. To read the question of Tony Broer's political practice using Foucault's disciplinary power concept. This research uses descriptive analytic research method. Data collection was done through observation, documentation, interview, and data analysis. The result showed, Tony Broer execute body politic practice in the event of Tu(m)buh theater. The formation of Tony Broer's body construction is disciplined and body forming that intense, hard, and radical. Tony Broer's actions gave birth to concepts and practices that show the body's political image, both to oneself and to others, to the theater of Tu(m)buh as the presentation of the body's political construction.Keywords: Theater, Body Politics, Tu(m)buhABSTRAK Politik tubuh kerap distigmakan dalam konteks institusi-institusi kemasyarakatan dan pemerintah, misalnya militer, rumah sakit, lapas, dan sebagainya. Kajian ini memperlihatkan politik tubuh dalam konteks berbeda. Penelitian ini membaca fenomena teater yang melahirkan bentuk politik tubuh fokus studi kasus peristiwa Tu(m)buh karya Tony Broer. Penerapan kerja teater Tony Broer berbeda dari pelaku teater lainnya, yakni gagasan politik tubuh. Untuk membaca persoalan praktik politik tubuh Tony Broer menggunakan konsep disciplinary power Foucault. Penelitian ini menggunakan metode penelitian deskriptif analitik. Pengumpulan data dilakukan melalui observasi, dokumentasi, wawancara, dan analisis data. Hasilnya menunjukkan, Tony Broer melaksanakan praktek politik tubuh dalam peristiwa teater Tu(m)buh. Pembentukan kontruksi tubuh Tony Broer berupa pendisiplinan dan pembentukan tubuh yang intens, keras, dan radikal. Tindakan Tony Broer melahirkan konsep dan praktis yang memperlihatkan citra politik tubuh, baik terhadap diri sendiri dan atas orang lain, sehingga peristiwa teater Tu(m)buh sebagai kerja teater presentasi politik tubuh.Kata Kunci: Teater, Politik Tubuh, Tu(m)buh.