By Ronan Paddison, Chris Philo, Paul Routledge, Joanne Sharp
Entanglements of strength offers new learn from major lecturers within the box to discover subject matters of identification, embodiment, association, colonialism and political transformation. all the fields are tested from historic and modern views, in addition to the various extra summary. this can be an exhilarating and not easy account of the contextualizing dating among domination and resistance in the parameters of geography.
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Extra resources for Entanglements of Power
Foucault started to pose questions about how emerging technologies—notably ones invented by the natural sciences, specifically medicine and the so-called ‘psy-’ disciplines, but also ones emerging from the social sciences—first came to be mobilised in ensuring the constant reproduction of both a quickwitted elite and a fit and healthy working class, the latter being needed in the dual function of industrial workforce and ‘manpower’ of a nationstate’s armed forces. Together with the term ‘biopower’, Foucault used the term ‘pastoral power’, ‘a power…whose role is…constantly [to] ensure, sustain and improve the lives of each and every one’ (Foucault 1988a:67), and a power that Foucault suggested can be located at the heart of Christian notions of both Christ as ‘the good shepherd’ and the ‘pastoral responsibilities’ of priests (Foucault 1988a:67–68).
We are certainly attracted to Pile’s arguments, and to the parallel ones of Thrift (1997; Chapter 13 in this volume) about uncovering embodied geographies of practices, competencies, skills, performance, play and fantasy whose dynamics might be cast as resistant acts somehow lying beyond the normal compass of power. Yet we also have reservations, chiefly because at root Pile (if not Thrift) disentangles what we regard as always unremittingly entangled. 1). Despite noting that power can be ‘conceived of as oppression or authority or capacity or even resistance (Pile 1997:2, added emphasis), the logic of his subsequent explicit statements is to pit resistance against power, to effect a fundamental disentanglement of power and resistance, which then sets up the possibility of imagining resistances that slip outside of power.
Similarly, in her evocation of the entangled ‘economies of meaning and power’ found in Philippines a-go-go bars, key sites of an international sex tourism, Law (1997) speculates about: supposedly powerless bar women, who have their own sights/sites of power, meaning and identity. It can also be conveyed that bar women are capable of positioning themselves in multiple and intersecting relations of power— which include, but are not exclusive to, their encounters with men—and that it is in these spaces that subjectivities, capable of resistance, are forged.