Category Archives: FEMINISM

FEMINISM~

Feminism


Michel FoucaultPoststructuralism and contemporary feminism have emerged as two of the most influential political and cultural movements of the late twentieth century. The recent alliance between them has been marked by an especially lively engagement with the work of French philosopher Michel Foucault. Although Foucault makes few references to women or to the issue of gender in his writings, his treatment of the relations between power, the body and sexuality has stimulated extensive feminist interest. Foucault’s idea that the body and sexuality are cultural constructs rather than natural phenomena has made a significant contribution to the feminist critique of essentialism. While feminists have found Foucault’s analysis of the relations between power and the body illuminating, they have also drawn attention to its limitations. From the perspective of a feminist politics that aims to promote women’s autonomy, the tendency of a Foucauldian account of power to reduce social agents to docile bodies seems problematic. Although many feminist theorists remain critical of Foucault’s questioning of the categories of the subject and agency on the grounds that such questioning undermines the emancipatory aims of feminism, others have argued that in his late work he develops a more robust account of subjectivity and resistance which, while not without its problems from a feminist perspective, nevertheless has a lot to offer a feminist politics. The affinities and tensions between Foucault’s thought and contemporary feminism are discussed below.

1. Background: Foucault’s Genealogy of Power, Knowledge and the Subject

In the works of his middle years – Discipline and Punish and The History of Sexuality, Vol. 1 – Foucault traces the emergence of some of the practices, concepts, forms of knowledge, social institutions and techniques of government which have contributed to shaping modern European culture. He calls the method of historical analysis he employs ‘genealogical’. Genealogy is a form of critical history in the sense that it attempts a diagnosis of ‘the present time, and of what we are, in this very moment’ in order ‘to question … what is postulated as self-evident … to dissipate what is familiar and accepted’ (Foucault 1988a: 265). What distinguishes genealogical analysis from traditional historiography is that it is ‘a form of history which can account for the constitution of knowledges, discourses, domains of objects etc. without having to make reference to a subject which is either transcendental in relation to the field of events or runs in its empty sameness throughout history’ (Foucault 1980: 149). Rather than assuming that the movement of history can be explained by the intentions and aims of individual actors, genealogy investigates the complex and shifting network of relations between power, knowledge and the body which produce historically specific forms of subjectivity. Foucault links his genealogical studies to a modality of social critique which he describes as a ‘critical ontology of the present’. In a late paper, he explains that an ontology of the present involves ‘an analysis of the historical limits that are imposed on us’ in order to create the space for ‘an experiment with the possibility of going beyond them’ (Foucault 1984: 50). Thus, genealogy is a form of social critique that seeks to determine possibilities for social change and ethical transformation of ourselves.

One of the central threads of Foucault’s genealogy of the present is an analysis of the transformations in the nature and functioning of power which mark the transition to modern society. Foucault’s genealogy of modern power challenges the commonly held assumption that power is an essentially negative, repressive force that operates purely through the mechanisms of law, taboo and censorship. According to Foucault, this ‘juridico-discursive’ conception of power (Foucault 1978: 82) has its origins in the practices of power characteristic of pre-modern societies. In such societies, he claims, power was centralized and coordinated by a sovereign authority who exercised absolute control over the population through the threat or open display of violence. From the seventeenth century onwards, however, as the growth and care of populations increasingly became the primary concerns of the state, new mechanisms of power emerged which centered around the administration and management of ‘life’. In the complex story that Foucault tells, this new form of ‘bio-power’ coalesced around two poles. One pole is concerned with the efficient government of the population as a whole and focuses on the management of the life processes of the social body. It involves the regulation of phenomena such as birth, death, sickness, disease, health, sexual relations and so on. The other pole, which Foucault labels ‘disciplinary power’, targets the human body as an object to be manipulated and trained. In Discipline and Punish Foucault studies the practices of discipline and training associated with disciplinary power. He suggests that these practices were first cultivated in isolated institutional settings such as prisons, military establishments, hospitals, factories and schools but were gradually applied more broadly as techniques of social regulation and control. The key feature of disciplinary power is that it is exercised directly on the body. Disciplinary practices subject bodily activities to a process of constant surveillance and examination that enables a continuous and pervasive control of individual conduct. The aim of these practices is to simultaneously optimize the body’s capacities, skills and productivity and to foster its usefulness and docility: ‘What was then being formed was a policy of coercions that act on the body, a calculated manipulation of its elements, its gestures, its behavior. The human body was entering a machinery of power that explores it, breaks it down and rearranges it…Thus, discipline produces subjected and practiced bodies, “docile” bodies’ (Foucault 1977: 138-9). It is not, however, only the body that disciplinary techniques target. Foucault presents disciplinary power as productive of certain types of subject as well. In Discipline and Punish he describes the way in which the central technique of disciplinary power – constant surveillance – which is initially directed toward disciplining the body, takes hold of the mind as well to induce a psychological state of ‘conscious and permanent visibility’ (Foucault 1977: 201). In other words, perpetual surveillance is internalized by individuals to produce the kind of self-awareness that defines the modern subject. With the idea that modern power operates to produce the phenomena it targets Foucault challenges the juridical notion of power as law which assumes that power is simply the constraint or repression of something that is already constituted. On Foucault’s account the transition to modernity entails the replacement of the law by the norm as the primary instrument of social control. Foucault links the importance assumed by norms in modern society to the development of the human or social sciences. In the first volume of The History of Sexuality he describes how, in the eighteenth and nineteenth centuries, sex and sexuality became crucial political issues in a society concerned with managing and directing the life of individuals and of populations. On Foucault’s account, the spread of bio-power is intimately connected to the social science discourses on sex and sexuality which proliferated during this period. These discourses, he claims, tended to understand sex as an instinctual biological and psychic drive with deep links to identity and, thus, with potentially far-reaching effects on the sexual and social behavior of individuals. The idea that the sexual drive could function in a normal, healthy manner or could be warped and perverted into pathological forms led to a project of classification of behavior along a scale of normalization and pathologization of the sexual instinct (Dreyfus & Rabinow 1982: 173). Once the social (and sexual) science categories of normalcy and deviancy were established, various political technologies aimed at treating and reforming ‘deviant’ behavior could be sanctioned as in the interests of both the individual and society. Thus, Foucault suggests that in modern society the behavior of individuals and groups is increasingly pervasively controlled through standards of normality which are disseminated by a range of assessing, diagnostic, prognostic and normative knowledges such as criminology, medicine, psychology and psychiatry. Modern individuals, moreover, become the agents of their own ‘normalization’ to the extent that they are subjected to, and become invested in, the categories, classifications and norms propagated by scientific and administrative discourses which purport to reveal the ‘truth’ of their identities. Modern disciplinary society can, therefore, dispense with direct forms of repression and constraint because social control is achieved by means of subtler strategies of normalization, strategies which produce self-regulating, ‘normalized’ individuals. It is Foucault’s insight into the productivity of the practices and technologies characteristic of normalizing bio-power that underpins his general conclusion that power in modern societies is a fundamentally creative rather than repressive force (Foucault 1977: 194). Above all, Foucault claims that modern regimes of power operate to produce us as subjects who are both the objects and vehicles of power. He explains that: ‘The individual is not to be conceived as a sort of elementary nucleus, a primitive atom, a multiple and inert material on which power comes to fasten or against which it happens to strike, and in so doing subdues or crushes individuals. In fact, it is already one of the prime effects of power that certain bodies, certain gestures, certain discourses, certain desires, come to be identified and constituted as individuals. The individual, that is, is not the vis-à-vis of power; it is … one of its prime effects.’ (Foucault 1980: 98). Foucault’s analysis of productive bio-power points to a complex interaction between modern forms of power and knowledge: ‘the exercise of power perpetually creates knowledge and, conversely, knowledge constantly induces effects of power’ (Foucault 1980: 52). For Foucault, power can be said to create knowledge in two related senses. Firstly, in the sense that particular institutions of power make certain forms of knowledge historically possible. In the case of the social sciences, for example, it is the refinement of disciplinary techniques for observing and analyzing the body in various institutional settings that facilitates the expansion of new areas of social research. Power can also be said to create knowledge in the sense that institutions of power determine the conditions under which scientific statements come to be counted as true or false (Hacking 1986). According to Foucault, then, ‘truth is a thing of this world: it is produced only by virtue of multiple forms of constraint. And it induces regular effects of power’ (Foucault 1980: 131). This description suggests that the production of ‘truth’ is never entirely separable from technologies of power. On the other hand, Foucault maintains that knowledge induces effects of power in so far as it constitutes new objects of inquiry – ‘objects’ like ‘the delinquent’, ‘the homosexual’ or ‘the criminal type’ – which then become available for manipulation and control (Rouse 1994: 97). For example, he claims that it is the knowledge generated by the human sciences which enables modern power to circulate through finer channels, ‘gaining access to individuals themselves, to their bodies, their gestures, and all their daily actions’ (Foucault 1980: 151). It is in order to signal the mutually conditioning operations of power and knowledge that Foucault speaks of regimes of ‘power/knowledge’ or ‘discourses’; that is, structured ways of knowing and exercising power.

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“NEVER BORING! EVER EXCITING! A L W A Y S A TURN ON!” a poem a.k.a.: “It’s Just That You Relax Me So! Or Is That: Hypnotize Me So?” 2 June 2019 (Sunday)

“NEVER BORING! EVER EXCITING! A L W A Y S A TURN ON!” a poem a.k.a.: “It’s Just That You Relax Me So! Or Is That: Hypnotize Me So?” 2 June 2019 (Sunday)

 "NEVER BORING! EVER EXCITING! A L W A Y S A TURN ON!" a poem a.k.a.: "It's Just That You Relax Me So! Or Is That: Hypnotize Me So?" 2 June 2019 (Sunday)
 I fall asleep drinking coffee!  I fall asleep IN YOUR ARMS!
 I fall asleep watching an exciting movie! I FALL ASLEEP INSIDE "YOUR CHARMS!"
 If I fall asleep around you, it's NOT   because you're boring,
 But   because   I'm-OVER-WHELMED!*  So, when you see me snoring,
 Just know that I am vib-ra-ting   10,000 whirs per min -  ute;
 You can take this ALL OVER AUSTRALIA (even)  Copy it!  or prin[t]-it!
 LET EVERYONE KNOW - THE AMAZING-NESS    OF YOUR EXCITING WAYS!
 You'll tit-illate   and-ex-hilarate   me,    me    ALL my days!,
 For you are: FABULOUS!  GORGEOUS!  and  A-MAZINGLY-S - - Y,
 INFORMATIVE!  and INTERESTING!  An-ex-citement-filled-gla-morous-pix-ie!
 You're like a FAIRY GODDESS, flitting around,
 And - who knows next where you might be bound?
 So, I'M     S O O O O  EXCITED!    JUST WRITING THIS!
 That -   I     am  (pause)   drea-  ming [ z z z z ] you-are   my  "Ne - ver - bo - r - in g  bl - i s s s  - sssss ,  sz z z z z z z !"
 fin <3
 
 
 
 - by how glorious you are! 

  • – by how glorious you are!

SEXUALISING

https://youtu.be/4MSm3X3rc5o

For me, sexual empowerment begins with a deep connection to oneself, the ability to be attuned to who you are in every moment and from this place opening to the world. A key aspect of this is the relationship a woman has with her body, how resonant she is with the inherent wisdom of her physicality, her ability to cultivate EMBODIMENT, to feel from the inside. Embodiment is holding consciousness and presence inside the container of our skin, bones and blood. Being at home in ourselves, feeling our aliveness. Loving every fold of flesh, every hue of discolour, each contour and crease; honouring the perfection of our imperfections.

The current paradigm of sexual empowerment denotes virtues of ‘looseness’’ and ‘openness’, a constant desire for sex and a willingness to say ‘yes’. Consequently, many women find themselves in situations and engagements in the quest for ‘sexual power’ or ‘freedom’ that are not always aligned with their truth. This is not empowerment, in fact this is contrary to what defines empowerment; self- actualisation, knowing who you are and engaging life from this place of power.

JFASTEREFT MODERN ARTIST 🎨