Work Of Deleuze Research Articles

A New Earth: Deleuze and Guattari in the Anthropocene

Twenty years after his death, Deleuze's thought continues to be mobilised in relation to the most timely and critical problems society faces, foremost amongst which is the Anthropocene. What might the significance of Deleuze and Guattari be in relation to the new and urgent set of concerns that the Anthropocene engenders? Deleuze's work presaged much of the concept of the Anthropocene, not only in his sustained challenges to humanism, anthropocentrism and capitalism, but also through his interest in geology and the philosophy of time. Guattari gave his work an ‘ecosophical’ and ‘cartographical’ dimension and spoke of a ‘mechanosphere’ covering the planet. Together, Deleuze and Guattari advocated a ‘geophilosophy’ which called for a ‘new earth’ along with ‘new peoples’. Not only does the work of Deleuze and Guattari offer a range of useful concepts that can be applied to contemporary global problems such as anthropogenic climate change, peak oil and the exploitation of the nonhuman, but it also models the kind of interdisciplinarity that the epoch of the Anthropocene requires. This special issue of Deleuze Studies engages the many philosophical tools provided by Deleuze and Guattari and their interlocutors in order to critically approach our particularly tense moment in terrestrial history. Simultaneously, it asks how this moment could change the ways in which Deleuze and Guattari are further developed.

Desert Earth: Geophilosophy and the Anthropocene

The figure of the desert features extensively throughout the two volumes of Capitalism and Schizophrenia and is a recurring motif in Deleuze's sole-authored works. While recent book-length studies place geophilosophy at the forefront of Deleuze and Guattari's thought ( Flaxman 2012 ; Woodard 2013 ; Gasché 2014 ), the theme of the desert is mentioned in these studies only in passing, if at all. Understanding the role of the desert in the evolution of Deleuze and Guattari's collaborative enterprise is, however, important for a number of reasons: firstly, it allows us to track the relationship between schizoanalysis and the wider project of geophilosophy and why the one necessary implies the other. Secondly, it helps us to position Deleuze and Guattari's work relative to other key figures such as Nietzsche and Heidegger who employ images of deserts and wastelands in their critique of modernity. Thirdly, and most importantly, it gives us a framework for theorising the Anthropocene – and the forms of capitalist spatiality that dominate it – as an epoch of both physical and metaphysical desertification in which the relationship between life and its material ground becomes ever more uncertain. The article concludes by relating Deleuze's remarks on desert islands to our contemporary environmental condition.

POÉTICA DA SUBSTITUIÇÃO

Resumo: O artigo procura desenvolver o tema levinasiano da substituição, central para a compreensão do conjunto da obra do filósofo que propõe a ética como filosofia primeira. Como viés interpretativo toma-se o conceito de literatura menor da obra de Deleuze e Guattari, Kafka: pour une littérature mineure. Sabe-se que a filosofia de Levinas propõe uma crítica radical da ontologia, segundo ele, responsável pelo psiquismo da violência e do mal radical. Mas, uma vez que o discurso filosófico é essencialmente ontológico, a ética como filosofia primeira vai se ver em constante luta e dor da expressão, como diz Levinas. A filosofia de Levinas, como a literatura de Kafka, é o resultado de um processo de estrangulamento ou de impossibilidade. A análise da substituição como uma poética justifica-se por ser tal discurso, ausente de condições, um processo criador. Levinas fala como um autêntico estrangeiro na terra da filosofia: o outro que se apropria da língua nativa de Platão e Aristóteles para comunicar uma filosofia nova. A substituição é o resultado mais bem elaborado desse processo de criação filosófica.Abstract: The article aims to develop Levinas’ notion of substitution, essential to the understanding of his work, in which he proposes Ethics as the first philosophy. It takes the concept of minor literature, in the work of Deleuze and Guattari, Kafka: pour une littérature mineure, as its interpretive framework. The philosophy of Levinas is known to propose a radical critique of ontology that, according to him, is responsible for the psychological trend to violence and for the radical evil. However, considering the essentially ontological character of philosophical discourse, Ethics as first philosophy will, according to Levinas, be constantly struggling and suffering in an attempt to express itself. Levinas’ philosophy, as well as Kafka’s literature, are the result of a process of strangling of discourse or the proof of its impossibility. The analysis of substitution as poetics is justified by the fact that such discourse is, because without any conditions, a creative process. Levinas speaks as a genuine stranger in the land of philosophy, as the other who uses the language of Plato and Aristotle to transmit a brand new philosophy. Substitution being the most successful result of this creative.

Decoding dispossession: Eviction and urban regeneration in Johannesburg's dark buildings

In January 2012 the residents of an inner‐city tenement building in Doornfontein, Johannesburg, were evicted on a court order. The building was situated in a post‐industrial neighbourhood in which thousands of South Africans and foreign nationals, many blind or disabled, live in unlawfully occupied buildings without access to water, basic sanitation, electricity and waste management services. Such buildings are known in policy discourse as ‘bad buildings’, and informally as ‘dark buildings’, invoking both a sense of developmental failure and spiritual insecurity. In this paper I analyse how urban renewal policies created social divisions and alliances not only among the residents of Chambers, which were channelled along nationalist lines, but also between the able‐bodied and disabled, and produced new social alliances. In particular, I document how a group of blind Zimbabweans experienced threats of violence and accusations of betrayal, as they were offered alternate accommodation by the evicting company because of their disability. I argue here that the pressures of private‐sector housing developments intersected with the insecurities and divisions of inner‐city social spaces and also fostered new alliances. Following the work of Deleuze and Guattari, I invoke the concept of ‘decoding dispossession’, proposing that ongoing evictions and dispossessions are characterized by simultaneous movements of ‘decoding and deterritorialization’ and ‘overcoding‐reterritorialization’.

FROM THE LIBRARY OF THE SUPERREAL

This article is an ethnographic account of the speculative thought of Jane Roberts, a spirit medium or “channel,” important in New Age religion for the books that she dictated at the behest of a personality named “Seth.” At first, she tried to understand her strange subjectivity in psychiatric terms, then went on to elaborate metaphysical concepts to account for it. The author argues that understanding Roberts's concepts in social historical terms risks obscuring their meaning and that comparing them with the related concepts of a credentialed philosopher, in this case Gilles Deleuze, is a more effective way of approaching them. The latter sort of interpretation entails another risk, however, which is that concepts like those of Roberts may get taken for mere illustrations of the arguments made by academic philosophers, whereas marginal thinking of Roberts's kind can form sophisticated bodies of thought on their own. Roberts developed concepts of consciousness and the person that exceed, in ways that this article specifies, anything that Deleuze's work can say about them and thus cast his own arguments in an unanticipated light. This essay's main point is that uncredentialed, marginal thinkers like Roberts should be considered proper objects of both anthropological and philosophical study and should be taken seriously for what they can teach us.

An Autoethnography of Fat and Weight Loss: Becoming the Bw0 with Deleuze and Guattari

This article experiments with some of the insights provided by the work of Deleuze and Guattari as a move towards deterritorializing fat bodies. This is necessary because in contemporary Western society the fat [female] body is positioned and frequently experienced as lacking in social, cultural and political value and as being in need of surveillance and control, not least by the neo-liberal ‘self’. This article is a response to Deleuze and Guattari's plea to ‘think differently’, in this case about fat and weight loss. The article eschews the paradigmatic form of the traditional academic research paper, adopting a semi autoethnographic approach to present an analysis of my engagement with the Biggest Loser (diet) Club. Thinking through rather than about the body it focuses on embodied experiences of fat and the on-going process of cutting that body down to ‘normal’ size. By utilising two central concepts in Deleuzoguattarian thought – ‘becoming’ and the ‘body – without – organs’ (BwO) - I seek to demonstrate the embodied, theoretical and ethical potential of utilising Deleuze and Guattari's work to explore fat and weight loss and how this might productively serve to deterritorialize contemporary discourses which stigmatise fat bodies.

The Many Encounters of Deleuze and Marxism

Deleuze's and Guattari's work on schizoanalysis represented an important shift towards a dialogue with Marx and his critique of political economy but in the 1970s prominent Marxists attacked Deleuze (and Guattari) as anti-Marxist. This attitude marked one of the most important missed encounters between Marxism and other theoretical currents. However, there have been important recent contributions that bring forward not only the political character of Deleuze's theoretical endeavour, his critique of capitalist social forms, his conception of social practice and struggle, but also the linkages with the Marxian and Marxist concepts. The aim of this article is to highlight some aspects of the many dialogues between Deleuze and Marxism.

Body-drug assemblages: theorizing the experience of side effects in the context of HIV treatment.

Each of the antiretroviral drugs that are currently used to stop the progression of HIV infection causes its own specific side effects. Despite the expansion, multiplication, and simplification of treatment options over the past decade, side effects continue to affect people living with HIV. Yet, we see a clear disconnect between the way side effects are normalized, routinized, and framed in clinical practice and the way they are experienced by people living with HIV. This paper builds on the premise that new approaches are needed to understand side effects in a manner that is more reflective of the subjective accounts of people living with HIV. Drawing on the work of Deleuze and Guattari, it offers an original application of the theory of ‘assemblage’. This theory offers a new way of theorizing side effects, and ultimately the relationship between the body and antiretroviral drugs (as technologies). Combining theory with examples derived from empirical data, we examine the multiple ways in which the body connects not only to the drugs but also to people, things, and systems. Our objective is to illustrate how this theory dares us to think differently about side effects and allows us to originally (re)think the experience of taking antiretroviral drugs.

HUMOR, LAW, AND JURISPRUDENCE

Dramatization and comedy are recurring themes in Deleuze's work in the 1960′s and, from his book on Nietzsche in 1962 through The Logic of Sense in 1969, remarks on humor and comedy are closely bound to ethical and political concerns. In Nietzsche and Philosophy, he speaks of the “true” and “false” senses of the tragic in order to frame his interpretation of Nietzsche as a whole, but the distinction acquires its immediate importance from its bearing on the question, “what is justice?” In 1967, in Coldness and Cruelty, he describes legal critique as possible only in terms of irony and comedy. And, in 1969, in The Logic of Sense, the series on humor is followed and explicated by the series “On the Moral Problem in Stoic Philosophy.” This final discussion makes clear what binds these disparate discussions together: comedy is a mode of dramatization that facilitates a morally relevant experience that does not necessarily or immediately engender an act of judgment. For Deleuze, comedy is a demonstration that provokes an experience of wonder at a world that is not organized by the concepts and judgments of subjectivity.

Voice in the agentic assemblage

In this article, we explore how a posthumanist stance has enabled us to work a different consideration of the way in which voice is constituted and constituting in educational inquiry; that is, we position voice in a posthuman ontology that is understood as attributable to a complex network of human and nonhuman agents that exceed the traditional understanding of an individual. Drawing on the work of Deleuze and Guattari, Barad, and Bennett, we present a research artifact that illustrates how this posthuman voice is productively bound to an agentic assemblage. The reconfiguration of a posthuman voice with/in an educational research artifact further enables us to explore various analytic questions: What happens when voice exceeds language and is more than (un)vocalized words emanating from a speaking subject? If the materiality of voice is not limited to sound (i.e. self-present language emitted from a human mouth), how do we account for it? That is, how might the materiality of voice be located in the space of intra-action among human and non-human objects? We conclude with implications for thinking qualitative methodology in education differently.

No Marulhar das Glossolalias em Artaud

Resumo: A partir da obra de Artaud, evidencia-se um ideário que sugere princípios para uma vocalidade no contexto da performance. Essa vocalidade é baseada em uma noção de glossolalia como conceito vinculado às práticas enunciativas, sobretudo como potência para desarrazoar estratos vocais. Assim, a glossolalia pode agregar valores sonoro-poéticos que desestabilizam aspectos da produção e percepção de sentidos relacionados à voz. Busca-se aqui uma discussão sobre possíveis fronteiras da produção vocal. Serão apropriados conceitos da obra de Deleuze e Guattari, assim como reflexões de Certeau e Pozzo. Os objetivos do artigo importam em suscitar e valorizar aspectos de uma vocalidade glossolálica, visando ampliar as possibilidades do performer contemporâneo, problematizando o contexto de suas práticas vocais.

Of Immanence and Becoming: Deleuze and Guattari's Philosophy and/as Relational Ontology

Starting from the famous statement by Deleuze and Guattari in What Is Philosophy? that ‘[i]mmanence can be said to be the burning issue of all philosophy’, this article explores their claim of an ontology of immanence and/as relational ontology in quantum terms. The theme of this special issue allows for a rereading of the terminology of different/ciation, which Deleuze developed in ‘The Method of Dramatization’ and Difference and Repetition, and I here relate it to the question of consistency of the plane of immanence, such as it is emphasised in the later work of Deleuze and Guattari. The article exemplifies the significance that the early issue of ‘dramatization’ as different/ciating passage has on an adequate understanding of both ‘immanence’ and ‘becoming’, and it shows their in/seperability for a relational ontology as onto-ethology. By making the Deleuze-Guattarian immanence resonate with Barad's (quantum) agential realism, the article zooms in on the specific quality of the ‘passage’ in order to do justice to the claim of a ‘mature’ philosophy that thinks immanence as immanent only to itself.

The Birth of Thought: Dramatization, Pluralisation and the Idea

One cannot deny that, even when not explicit, ethical themes run throughout Deleuze's works. Indeed, the method of dramatization directly relates to the production of ethical forms of being. As a method of investigation – critique, if one will – dramatization offers a consistent but dynamic method for interpreting and creating concepts. At the heart of such a method is the attempt to seek the anti-anthropological, anti-hegemonic and anti-representational forces described by Friedrich Nietzsche. It is at the level of this pre-individual multiplicity of forces that an axiology can be grounded. At this level, the singularity of a given object, domain or field of knowledge reveals itself. Most importantly, however, the method of dramatization resists the unethical relationship to being enacted throughout history by means of the logic of representation.

Critical posthumanism, new materialisms and the affective turn for socially just pedagogies in higher education

Critical posthumanism, new/feminist materialisms and the affective turn have a great deal in common with each other, and can be seen as similar perspectives with slightly different emphases in each framework, all focusing on: relational ontologies; a critique of dualisms; and engagements with matter and the non-human. Feminist thinkers such as Rosi Braidotti, Donna Haraway, Karen Barad, Elizabeth Grosz, Nancy Tuana, Vicky Kirby, Jane Bennett,and Stacey Alaimo, amongst others, have been identified both as critical posthumanists and new/feminist materialists, and have also contributed to ideas about the affective turn. Many of these scholars have been influenced by the work of Deleuze and Guattari and their notions of monism and vitalism, and have moved beyond the centrality of discourse and cartesian dualisms to incorporate a vision of human/nonhuman, body/mind, subject/object, nature/culture, matter/meaning, continuity/discontinuity, beginning/returning and creation/renewal (Barad 2007) in their work.

Early Childhood Studies: An Introduction to the Study of Children's Lives and Children's Worlds, 4th Edition by

 2016 Children, Youth and Environments Children, Youth and Environments 26(2), 2016 Book Reviews Early Childhood Studies: An Introduction to the Study of Children’s Lives and Children’s Worlds, 4th Edition Rod Parker-Rees and Caroline Leeson, Editors London: Sage, 303 pages $42.00 (paperback); ISBN 978-1-47391-592-3 This fourth edition of Early Childhood Studies: An Introduction to the Study of Children’s Lives and Children’s Worlds builds on earlier editions of this text. Written for students undertaking early childhood studies by a team of academics at Plymouth University, this edited book draws on the experience of these academics in their teaching, research and engagement with the complex issues relating to early childhood education and care. The underlying premise of the text is that a well-informed and current understanding of the issues is critical in order to advocate for what is best for young children. The book provides an interplay between issues and desires to promote social justice for children and families in national and international contexts, while aspiring to develop early childhood studies students’ own critical capabilities. This is accomplished through the many opportunities throughout the book to learn about oneself as well as about the lives and worlds of young children. The book is divided into sections as a way of organizing key topics, debates and developments in the changing contexts for those working with young children and their families. Part 1: “What Can Children do? Sociocultural Factors in Development” covers expected topics in areas such as child development, play and communication. The welcome addition in this section is the chapter on spirituality and young children’s well-being, an often-neglected area. Drawing from the Te Whāriki (New Zealand curriculum), the reader is taken on a reflective journey through policy documents and research to explore the tensions related to spiritual education. The way forward is proposed to be locating a child’s spiritual development within the relational domain of young children’s experiences. Part 2 is entitled “Working with Children: Extending Opportunities for Participation.” The first chapter in this section explores the many different ways that observation of children has been approached over time, including current thinking on this topic such as the work of Deleuze and Guattari. Six guiding principles are presented to inform understandings of observation, which are positioned as more important than methods. Enabling environments, as well as risk and inequality are also focused on in this section, highlighting the complexities and sensitivities of providing conducive learning environments for all children. Book Reviews 146 Part 3: “Multi-Professional Practice: Developing Empowering Communities” discusses the place of language, cultural identity and belonging. Effective collaboration with colleagues and across multi-professional teams, building relationships with families, and leadership in early childhood settings are topics that are covered. These chapters draw from contemporary theories and research that relates directly to current debates. Part 4 is entitled “Comparing Children’s Worlds: Making the Familiar Strange.” The intriguing title of this section hints at its challenging and thought-provoking content. Concepts of childhood are presented and opened for critique, analysis and further reflection. Comparisons with recent developments in the early childhood workforce in Germany provoke questions related to workforce training, and the reader is challenged to widen their gaze to consider issues affecting the learning, health and well-being of young children in the Majority World. The section ends with a chapter describing the research, policy and practice triangle, exploring the interplay between the three and highlighting this dynamic yet complex relationship. Part 5: “Researching Practice: Developing Critical Engagement” begins with the importance of reflective practice, the opportunities it affords, and how it links to being a competent early childhood professional. The following two chapters focus on research in everyday practice, first, by providing a general overview of possible research topics and second, by outlining more details about action research methodology. It is difficult to provide enough information in two chapters about how best to undertake research and as such these chapters only provide a brief introduction that may spark an interest to seek out more specific texts about conducting research in the sector. This book is written in a very accessible...

Political theology and eschatological war

The intent of this paper is to describe the antagonism that constitutes the eschatological position, i.e., the inseparability of eschatology from a concept of eschatological war, through 1) the political theology of Carl Schmitt, 2) Orthodox Christological anthropology and 3) the nomadology of Gilles Deleuze and Felix Guattari. Schmitt's political theology can be understood as a theory of eschatological war. The theological character of Schimtt's work entails that 'the secularisation of theological concepts' is constitutive of the eschatological concept of cosmological finitude. Moreover, Schmitt's distinction between friend and enemy, which informs his concept of politics as the 'political', aims to identify the primary antagonism of eschatological history. For Schmitt, the liberal end of history is the absolutisation of the enemy, as liberalism denies the fundamental distinction of the political, namely, liberalism maintains that war is over on the basis of its claim to immanent historical truth. From the position of Orthodox Christological anthropology, liberalism also contains a clear eschatological element. The anthropology of liberalism is consistent with the gnomic will, which, according to St. Maximus the Confessor, is the fallen definition of human freedom, i.e., freedom as choice. Freedom as the natural will, in contrast, determines the ethical mission of man as the soteriological deification of cosmos. The lines of eschatological war can be further illustrated through the work of Deleuze and Guattari as well as Heinz Von Foerster, whose concepts of diagram/ abstract machine and trivial/non-trivial machine may contribute to an understanding of how a concept of war informs the transformative cosmology which belongs to the eschatological logic of cosmic finitude and deification, theosis.

Reading Deleuze and Guattari through Deligny’s theatres of subjectivity: Mapping, Thinking, Performing

This article aims to show how Fernand Deligny’s thought and practices with autistic children, as well as his impact on Deleuze and Guattari, offer a paradigm of subjectivity that in turn rests upon an aesthetic and political account of what we can shape and share in common with autistic people. Well known by French educators and followers of alternative psychiatry, Fernand Deligny remains quite unknown in English-speaking parts of academia (a first translation of some of his texts should be published in 2015) despite his influence on the work of Deleuze and Guattari. Nevertheless, Deligny’s proposals are of great interest for renewing how we think about subjectivity.

Media, digital technology and learning in sport: a critical response to Hodkinson, Biesta and James

Background: In their 2008 paper, Hodkinson, Biesta and James draw on the sociological theories of Pierre Bourdieu to construct what they claim is a ‘holistic’ theoretical framework for understanding learning. While not an attempt to dissolve the long-standing opposition between ‘cognitive’ and ‘situated’ theories, the authors claim that thinking about learning and learners in ‘cultural’ terms via Bourdieu's theories allows us theoretically to integrate individuals and learning contexts. The result, they claim, is a ‘scalable’ theory of learning that overcomes the dualisms – such as structure/agency and individual/society – that dog learning theory. We welcome both Hodkinson et al.’s ideas and overall goal. However, we were struck by the absence of any mention of communications media or digital technology in their theoretical framework. Does this mean that media and digital technology can straightforwardly be mapped onto Hodkinson et al.’s theory? Or is this a serious oversight?Purpose: Given the large amount of recent theorising about the transformative educational potential of media and digital technology – admittedly much of it speculative and hyperbolic – there appear to be some grounds for troubling some of Hodkinson et al.’s ideas by prioritising the effects of media and digital technology on learning.Methods: We used two examples of learning in sports, one historical and the other contemporary, to consider the theoretical implications of media and digital technology's role in sports learning. The first explores the ways professional footballers learned to produce displays of emotion during the 1950s and 1960s. Our second example presents data from semi-structured interviews with downhill longboard skateboarders and focuses on how these young people use and think about digital technology as they learn their sport.Findings: While not rejecting Hodkinson et al.’s preference for Bourdieu's sociological theories, we draw on other theories that do not see the relationship between the ‘individual’ and ‘society’ as their conceptual starting point. To this end, we touch on Actor Network Theory (ANT), ‘connectivism’ and the theoretical work of Deleuze and Guattari in order to at least question whether Bourdieu's ideas are sufficiently flexible or dynamic to account for learning in media- and technology-saturated environments. Most obviously, rather than the individual/society dualism which Hodkinson et al. simultaneously question but also rely on, are there advantages in using ‘flatter’ metaphors such as the ‘network’ to understand learning?Conclusions: We agree with Hodkinson et al.’s point that theories are tools for thinking with and that their metaphorical power can and should be harnessed to improve the way we teach. It is for this reason that we question Hodkinson et al.’s claim to offer a ‘holistic’ theory of learning. All theories, like metaphors, have real-world limitations and this is why we should always be suspicious of theories that claim to be able to ‘see’ the world from all angles and, perhaps more fundamentally, to dissolve the dualisms that they are built on. Theories are always a partial view from somewhere and just as they help us to see some things, they do so by demanding that we not see others.

Reading Malala

In this article, I theorize the phenomenon of specific women being taken up periodically to represent the collectivity of Muslim women—and, relationally, reveal characteristics about the collectivity of Muslim men—by focusing specifically on the figure of Malala Yousafzai, a fifteen-year-old girl who was shot in the head by a member of the Tehrik-e-Taliban, a tribal political formation in Pakistan, in 2012. Drawing on literature from the fields of affect studies and transnational feminist scholarship, and grounding myself theoretically in the work of Deleuze and Guattari, I provide molar and molecular readings of Malala's archives. I explore how affects of pain, shock, pity, compassion, and hatred cohere around Malala and make possible molar overcoding of Muslim women as oppressed and Muslim men as oppressors. However, reading Malala's coauthored autobiography, I Am Malala, against the grain unravels this molar over-coding and provides evidence that evades the very binaries of victim/savior, oppressed/oppressor, and progressive/traditional that the text seeks to create. Hence, it is only by choosing a molecular reading of Malala that we can attempt to deterritorialize or thwart normative claims made about the collectivity of Muslim women and men.

Biopedagogical Assemblages

Public health “perspectives” position school-based drug education as a key site whereby public health imperatives can be brought to life through the “empowerment” of young people to take charge of their bodies to ensure their own good health. Foucauldian governmentality scholarship has been extremely useful in the task of critically examining these attempts to govern the population’s health and drug use, drawing attention to the ways in which classrooms function as biopedagogical spaces where particular sorts of knowledge and truth are mobilized to produce subjects who are rational, autonomous, and “empowered” to make the “right” healthy, drug-free choices. Although the work of Foucault has helped in drawing attention to expert knowledges, discourses, and truths that operate in the production of “healthy” subjectivity, it has been less useful for exploring the affective, desiring, and embodied aspects of school drug education or for examining its potential side effects, including its impacts on bodily capacities, social relations, and empathy. In this article, then, we draw on the work of Deleuze and Guattari to build on and supplement these governmental approaches: to consider what actually happens, affectively, in classrooms when drug education biopedagogies are put into motion, and what implications this has for embodied relations beyond the classroom. We argue that by attending to the affective, desiring, and embodied aspects of school drug education, we get a more nuanced sense of the broader impacts of school drug education: how it functions as a biopolitical site and how it might affect upon health and well-being in ways not considered by discourses of public health nor those of governmentality.